Which is the right bible for you?

Transcription

Some time ago, I was asked what the best Portuguese translation of the Bible would be. At the time, I reflected on the enormous number of translations and versions of the Bible that exist and, almost without an answer, I rambled on about the various translations and their respective peculiarities, without being able to give a direct and objective answer.

Today, the Bible is presented in several different translations, which cover and encompass different books. A lay reader of the Scriptures can get lost in the many differences between the books included, the order in which they are found, not to mention the variations between translations. A neophyte who ventures out to buy a Bible will find it difficult to choose when faced with the immense number of translations only in Portuguese.

When exploring the shelves of a bookstore, they will see a multitude of Bibles, such as the Jerusalem Bible, Thompson Bible, Almeida Contemporary , Almeida Revised and Corrected, Almeida Revised and Updated , New International Version, New Translation in Today's Language, New Transformation Version, New Almeida Updated, Pastoral Bible, Pilgrim's Bible, among others. Not to mention the various versions adapted for specific target audiences (such as Men's Bible, Women's Bible, Geneva Bible, Plenitude Bible, Chronological Bible, Entrepreneur's Bible, to name a few). Some of these Bibles can fit in a jacket pocket, while others are difficult to hold because of their thickness.

Our neophyte, still in doubt, decides to open some of these Bibles in John 1:1. Opening the first one, he reads: “In the beginning was the Word, and the Word was with God, and the Word was God” . Then he opens the NTLH and reads: “In the beginning the Word existed. He was with God and was God. Then he opens the NWT: “In the beginning, he who is the Word already existed. The Word was with God, and the Word was God”. Finally, he opens the Pastoral Bible and reads: “In the beginning there was the Word, and the Word was with God, and the Word was God”. One verse was enough to realize that the language was different, which caused even more uncertainty about which Bible to choose.

As well as realizing that the names, target audience, size and language were different, he also noticed, through the index of the Bibles, that some contained extra books, called “deuterocanonical”, and that they all had two major divisions: the first called “Old Testament” and the second “New Testament”. Some also had subdivisions such as “Pentateuch”, “Historical Books”, “Poetic Books”, “Major Prophets”, “Minor Prophets”, “Gospels”, “Letters” and “Apocalypse”.

And now, which Bible to choose? Totally lost and disappointed, the young man leaves the bookshop without buying a Bible.

The aim of this text is to clear up the doubts of our neophyte friend, who is frustrated at not even being able to buy a Bible. To do this, we will examine crucial questions about the history of the interpretation of the biblical text, with a view to gaining a more general understanding of the Bible. It will seek to answer the questions: How and when did the Scriptures come into being? Why do some Bibles have more books than others? Why are translations different? Has the Bible always been written in book form? How can we know if the translations we have are credible and reliable? And how did we come to have so many Bible translations? To do this, we will analyze the history of the biblical text, starting with an introduction to the Old Testament and its formative process.

The Bible didn't fall out of the sky in the form of a bound book, with divisions of books, chapters and verses, although many people may think that. If that's not how the Bible came about, how did it come about? The term “Bible” is derived from Latin and literally means “books” or “library”. According to F.F. Bruce, a renowned theologian, the first time this term is mentioned in reference to the Holy Scriptures is in 2 Clement 14:2, around 150 AD, which says: “the books and the apostles declare that the church [...] has always existed from the beginning”. The reference to “books” is also common within the Bible itself, using synonyms such as “writings” or “Scriptures”. We have multiple references to texts that were already considered sacred. Jesus said to his disciples, “Have you never read the Scriptures?”.

Peter affirms that all Scripture is inspired by God. Paul also refers to the Holy Scriptures. In the Old Testament, Daniel refers to the books that revealed Jeremiah's prophecies, already indicating that in his time there was a collection of the prophet. As we'll see, it's not possible to understand these citations to Scripture as referring to the books we have today, but already in the first century, at the time of Jesus, there was a body of texts already considered sacred. It is worth first highlighting general issues regarding the Bible we have today, before going into the historical issues of the interpretation and canonization of the Scriptures.

Upon investigation, it can be seen that some Bibles contain 66 books, while others contain 72. This difference is due to the base text of the translation in question. In general, the main differences occur in the Old Testament. Bibles with 66 books follow the same books found in the Hebrew Bible, albeit in a different order. Bibles with 72 books follow the Greek version of the Septuagint, which includes books not found in the Hebrew Bible.

In general, the Tradition of the Roman Catholic Church adopts the translations from the Septuagint, accepting these “extra” books as deuterocanonical (literally “second inspiration”). In the Protestant tradition, these books are considered “apocryphal” (literally“not inspired”) and are not printed together with the other books. Historically, the Greek canon was the standard reference for the Western Church until the Protestant Reformation in the 16th century, which revived the reading of the Scriptures from their originals, as well as the translation into other vernacular languages, such as German and English.

There is no consensus on which books should be included in the canon. For example, the Syrian Church does not include 2 Peter, 2 and 3 John, Jude or Revelation in the New Testament. The Ethiopian Church includes the books 1 Enoch and Jubilees. Also in the Hebrew Bible, the list of books included in the canon differs between the Roman, Eastern and Protestant Churches.

The Christian Bible is divided into two parts: the Old Testament and the New Testament. The term “testament” (lat. testamentum; gr. diatheke) indicates the idea of covenant, which, in the Christian understanding, refers to the new covenant instituted through the work of Christ, already foretold by Jeremiah 31:31.

In recent studies, the use of alternative names for both testaments has been suggested, since the terms “Old” and “New Testament” can indicate an anti-Semitic attitude. John Sawyer was one of the forerunners of the criticism of the division between Old and New Testaments. According to him: “A moment's reflection will show how damaging the traditional division of the Christian Bible into ‘Old Testament’ and ‘New Testament’ can be on every level - literary, theological, political. It implies an unfair comparison between the two. It suggests that what is said in the Old Testament is somehow less authoritative or less important than the New”.

With this view, a way of thinking can arise that believes that because Christianity is the religion of the New Testament and Judaism the religion of the Old Testament, Judaism is seen as inferior culturally, ethically and religiously, resulting in an averse and intolerant attitude. However, finding a term that suits everyone can be tricky, as suggested terms can also be flawed.

One suggested division has been “First” and “Second” Testament, which, in a positive way, can reduce the distance and prejudice between the two, without establishing a degree of importance. However, this opens up the possibility of thinking of a “Third” Testament, and so on. The term “Old Testament” should not be seen as negative in itself. It establishes an interpretative framework: the New Testament exists in continuity and rupture with the Old, creating a new concept of Scripture from the redemptive work of Christ.

Ultimately, the best Bible translation isn’t a one-size-fits-all answer; it depends on the reader’s needs. Some translations, like the New Translation in Today’s Language , offer a clearer and more accessible message, making them ideal for public reading or personal devotion. Others, such as the Almeida Revised and Updated  or the Jerusalem Bible , provide a more literal and precise rendering of the text, which can be invaluable for in-depth study and theological reflection. The choice of a Bible should align with the purpose for which it will be used, ensuring that the Word of God is both understood and impactful in the reader’s life.