The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version

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Study Bible published by the Oxford University Press The 2001 edition of The New Oxford Annotated Bible, with the NRSV text There were a few parts that I enjoyed; especially the book of Job and Ecclesiastes. Job’s lamentation in the depths of his suffering was about the only thing that touched me emotionally, and Ecclesiastes was somewhat interesting, if only because the philosophy is so different from the rest of the Bible. I heard someone say in my youth that even if the Bible is not the divine word of God, it is still the best guide going to living your life. While it may be difficult to see this is the Old Testament, it does serve to establish a context for the "new" message of the New Testament. Countless students, professors and general readers alike have relied upon The New Oxford Annotated Bible for essential scholarship and guidance to the world of the Bible. Now the Augmented Third Edition adds to the established reputation of this premier academic resource. A wealth of new The New Oxford Annotated Bible with the Apocrypha, Revised Standard Version, Expanded Ed". Oxford University Press . Retrieved 29 December 2014.

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The sections on "injustice," "family values," "cruelty and violence," and "women" fail to account for an important concept—the Bible was written to reform our souls, not our societies. While the teachings of the Bible were revolutionary in the protection they gave to slaves, women, etc., some of the commands and statements seem brutal and unjust to our modern minds. God "breathed out" the Bible in an ancient culture. God approached the sins of man from the "inside out." If a man comes into a relationship with God, God will reform his heart, teach him to love, to respect, to forgive. Yes, some of the laws in the Bible seem brutal and primitive, but if a person had a genuine relationship with God, the laws would not even be necessary. Now for simple reading pleasure, instead of The New Oxford Annotated Bible with Apocrypha, I do in fact still very much prefer the King James Bible, which we actually read at school for grade seven English (the Old Testament) and for grade eight English (the New Testament) and thus in the early 1980s. But I also and really do have to wonder if in today's world, reading the King James Bible in a secular type of school setting would even be deemed as acceptable and as appropriate (although indeed, our perusal in English class was always completely and totally based on seeing and approaching the King James Bible as a work of literature, as a work of fiction, and not ever as religious dogma). These narratives were likely a way for the Jews to explain, why they seemed to be constantly the victims of terrible events, like being conquered by foreign empires or being enslaved, despite being the chosen people of the one and only God. Rather than their victimization being a sign that their God was too weak to protect them, these calamities were actually punishments from God himself; therefore, their God is actually in control of everything all the time, and they WILL be saved by him, as long as they follow his rules.

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What I liked: The historical essays leading off each book, section and Athens are simply outstanding. Many I read multiple times. Only word of warning here is that hey we obviously written by different authors. Occasionally they do conflict or offer repetitive information. Over-all, I found these essays critical in understanding what I was reading from both a historical and literary perspective. Likewise, the notes accompanying the text are thorough, enlightening and informative. Also I came away with a new appreciation for the wisdom and literature in some of the minor Old Testament books and even more so the Apocrypha. I wanted to preface this by saying I'm going to be reading the Bible and Qur'an parallel to each other for academic and philosophical reasons. I've been interested in Abrahamic religions and want to start somewhere. In no way am I doing this for religious reasons, but purely because I want to understand theism. I was raised in a pseudo-Christian setting where on the surface level, everyone pretended to be Christian but really were undecided and ultimately didn't think. Coogan, Michael D., ed. (2018). New Oxford Annotated Bible (5thed.). p.xiv. ISBN 9780190276119. In keeping with the general desire to take account of the diversity of the users of this study Bible, the editors have adopted two widely‐accepted conventions: referring to the first portion of the text as 'the Hebrew Bible,' since it is a collection preserved by the Jewish community and that is how Jews regard it; and citing all dates in the notes as BCE or CE ('Before the Common Era' and 'Common Era') instead of BC or AD ('Before Christ' and 'Anno Domini' ['in the year of the Lord']), which imply a Christian view of the status of Jesus of Nazareth. Use of the title 'Old Testament' for those books here designated as 'the Hebrew Bible' is confined to instances expressing the historical view of various Christian interpreters. At least in translation, most of the poetry is not compelling and most of the stories are boring. The morals are terrible; virtually everyone in the Bible is a terrible person, even the protagonists. The amount of violence is horrific, and is often treated by the narrative as a good thing, when when it happens to the ’right people’. Like the ESV (a longtime favorite of mine), the NRSV is a descendant of the RSV, belonging on the formal equivalence end of the translation spectrum. However, the NRSV uses gender neutral language more often than does the ESV, and it is less tied to previous traditions of translation. For example, whereas the ESV keeps the classic rendering of Psalm 23 - "Even though I walk through the valley of the shadow of death, I will fear no evil. … I shall dwell in the house of the Lord forever" - the NRSV rendering of Psalm 23:4 is: "Even though I walk through the darkest valley, I fear no evil. ... I shall dwell in the house of the Lord my whole life long." Similarly for Genesis 1, the ESV has, "In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters," whereas the NRSV has, "In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters." While in many cases I remain fond of the more traditional translations, the NRSV attempts to be more exact and faithful to the original text, and that makes it helpful for personal study (though not necessarily for liturgical use).

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I'm agnostic and way more spiritual - in fact I'm more in tune with the spiritual ancestry of my Maori forefathers and believe in the interconnectedness of humanity. I'm incredibly tired of being shunned from discourse of theism due to Christian family saying I know nothing of the Bible and Qur-an - and thus cannot defend Islamic individuals or criticise Christian ones in their eyes It is the purpose of this article to point out the fallacies behind the Skeptic’s Annotated Bible. First, we commend the Skeptic’s Annotated Bible for giving the "Good Stuff" section -Speaking of violence: most of the victims of God’s wrath, especially in the old testament are the Jews themselves. The book is an endless repetition of the same cycle of abuse: the Jews do something that makes God angry -> God dispatches some terrible punishment on them, like a foreign army that kills or enslaves the Jews -> after a while the Jews repent and make up with God, who saves them from the very problems he’s put them in -> all is good for a while, until the Jews break God’s rules once more and the cycle begins again. Herbert G. May, 73, Biblical Scholar". The New York Times Archives. New York. The New York Times Company. 11 October 1977. p.38 . Retrieved 4 March 2020. Use this code: to quote any biblical passage you wish! So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail Nabal's wife the Carmelite. English Bible translations fall somewhere along a continuum between a woodenly literal rendition and a free, or liberal, style. An example of the former is the venerable King James Version with its flowery 17th-c. language, and the modern-sounding "The Message," as rendered by its translator, Eugene Peterson. The present work is an attempt to update the RSV. On the above-referenced continuum it falls between the KJV and the New International Version (NIV), the latter an attempt to strike a judicious balance between word-for-word literalism and a paraphrase.