[.ca] The Oxford Study Bible: Revised English Bible with Apocrypha (ISBN 0195290003)

Studying the Bible as literature:
As a Study Bible, it is important to consider that Oxford's approach is to treat the books of the Bible as historical literature. As such, you will find many excellent study notes on literary themes, text sources and influences, as well as comparisons of similar passages. Prophetic and apocalyptic passages are interpreted historically (i.e. "Revelation" is about Rome and the emperors). You will *not* find devotional or denominational comments. As such, traditional Messianic passages in the OT are not always identified or translated \oi.e. Genesis 3:15 uses a plural "They will bruise you...", which IMO undermines the overall theme of Genesis\iRevelation as God's victory over Satan\c. The NT notes identify major themes within the text, but do not tie them to doctrine. Of interest were comments in the notes on why the thematic content of certain passages was evidence of an author other than Paul in some "traditional" Pauline letters. Verse cross-referencing is limited; sources of OT text used in the NT are noted, though I found several instances where the original OT verse had been translated so freely that it did not even resemble the later quotation. In terms of book quality, this is okay. The paperback cover is good, but not as thick or durable as the earlier NEB edition I used in college. Paper quality is about the same - lightweight and slightly transparent (you will be able to see text from next page), though now with a slight gloss. Notes in pencil do not 'bleed' through, however, and will erase very cleanly without damage to the paper or ink. Typesetting is okay - though in the 'modern' style of mixing serif and sans serif font styles for the text and notes, respectively. The previous edition used a horizontal line to separate the study notes from the text - this is missing in the current edition. Finally, the REB translation notes are printed with the text, separate from the Oxford notes - an arrangement that is slightly awkward, though generally not obtrusive. If you're looking for a devotional study bible, this probably isn't your best choice. If you're looking for a more academic or literary approach to studying the Bible, I would recommend this edition highly, especially if used with a more literal Bible translation such as the NASB or Amplified. In the end, I do not read this on a regular basis due to translation concerns, but welcome the notes for extended study (3 stars for the REB translation and book quality; 5 stars for the Study Bible).

"Translation" issue is really "textual source" issue.:
A previous Amazon review by Michael K. Broadhead (see below) calls attention to an "oddity" in the REB's rendering of Jesus "anger" in Mark 1:41. Broadhead points out that KJV gives "compassion" and RSV gives "pity" for the same term. He could have added that the NEB -- the predecessor version to the REB -- gives "warm indignation". These words are indeed different. However, differences do not imply mistranslation, or that one of the translations has to be incorrect, or that the translators were careless. The REB rendering resulted from the translators' evaluation and selection of various textual and evidentiary sources, referred to as "witnesses." Tanslators have to assess and take into account divergent manuscrits in Greek, manuscripts of early translations into other lnaguages, and quotations from the New Testament by early Christian writers. Translators are highly conscious of the provisional basis of their judgements about the variants. I have read the NEB closely and comparatively. Setting aside the concept of accuracy, which is more elusive than we like to think and beyond the expertise of readers without training in ancient languages, beyond even that expertise of readers armed with lexicons, I have found the translation to be strong and convincing. I would especially recommend the REB or the NEB to readers who already know their KJV and RSV. The differences are more fascinating than "odd." The best thing about the REB is its full commitment to the English language and willingness to write as English is written, risky as that may be. So-called "accurate" translations that give give English word equivalents without sounding like acual English usage fail in the task of translation, from my point of view.

Most underrated translation and study bible on the market:
The Revised English Bible is surely the most underrated and under appreciated version of the bible today. It is a thorough revision of the New English Bible, which was a bold and daring completely new translation from the original languages, published in 1961 and 1970. The REB is an accurate, literary, intelligent version of the Holy Scriptures, with dignified language. It is a somewhat free translation, but transparent to the original languages, as theologian Harvey Cox comments. It is not a paraphrase, but a reliable translation for devotions or study, for layperson or scholar. I found that by reading the REB along side my NRSV New Oxford Annotated Bible, 3rd edition, that the REB actually adopts renderings suggested in the NOAB commentary notes (e.g., Genesis 15). Furthermore, the Oxford Study Bible is one of the very finest study bibles available. True, there are only minor revisions from the 1976 edition, and those mostly for inclusive language and to fit the REB rather than the NEB text. But the notes hold up remarkably well, and I do not see that any of the newer study bibles have much over the Oxford Study Bible. The scholarly articles are also very helpful, and completely brand new. My only complaint is that the print is smaller than the original 1976 edition, but it is still very readable. The Revised English Bible, Oxford Study edition is an excellent study bible. If I was starting all over again, and could only own one edition of the Holy Scriptures, the REB in the Oxford Study Edition would be my choice. It is my new "stranded on a desert island" translation!

An REB Translation Oddity:
I like the REB translation, and use it for both Bible reading and study (although, by itself, it is not enough). REB's various pro's and con's are being covered quite well by the other reviewer's, so I just wanted to point out one particular translation oddity that I ran into recently. Consider the following passage from the Gospel of Mark, Chapter One, verse 41 - "Jesus was moved to anger: he stretched out his hand, touched him, and said, 'I will: be clean.'" Now for the KJV version - "And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean." Let's also consider the RSV version - "Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean." (RSV) The Greek word (splagchnizomai) that is translated as 'compassion' in KJV and 'pity' in RSV is translated as 'anger' in REB. From Thayer's Lexicon, we learn that splagchnizomai means - "to be moved as to one's bowels, hence to be moved with compassion, have compassion (for the bowels were thought to be the seat of love and pity)".

A beautiful translation with some flaws:
I am very pleased with this (REB) translation. It truly lives up to the praise lavished on it for its beautifully balanced use of the English language. I think that for that reason, I usually reach first for this version among the various editions of the Bible that I own. There is one flaw, however, that is disappointing. Usually I don't object to the use of gender inclusive language unless it obstructs the flow or drastically changes the meaning of the text. The case in particular with the REB that disturbs me is found in various places in the first Epistle of John. The RSV translates 1 John 4:21 as, "And this commandment we have from him, that he who loves God should love his brother also." The NRSV substitutes "brother and sister" for "brother" (which is the word used in the Greek original) for gender inclusiveness. This is a good example of how the textual meaning is not changed (does anyone doubt that God commands us to love women too?) and the flow isn't disrupted. The REB, however, chooses to substitute "fellow Christian" in that phrase and similar ones. Assuming that the author of the Epistle used "brother" in this and other passages in the context of universal love for all humankind, the meaning is changed to one of love for only Christians. Consequentially the REB translators have introduced an element that the original language did not have, and (ironically) their alternative is less inclusive than the one they tried to broaden. Another puzzling decision was the placement of John 7:53 - 8:11 at the end of the Gospel. I understand that this passage appears in different places (if at all) in some manuscripts. Most other translations mark it somehow (with parentheses or italics) and footnote it, but leave it in its logical numerical sequence between John 7:52 and 8:12. The REB's treatment seems quirky because despite its physical placement the standard verse numbering is retained. Other than that, the Oxford Study Bible is a nice one to have. The annotations are adequate and the maps are especially well done.