What Bible Do Orthodox Churches Use? The Complete Guide
If you are wondering what bible do orthodox churches use, the answer requires a journey back to the earliest days of the Christian faith.
When examining this topic, one must immediately look beyond modern Western publishing and step back into the linguistic landscape of antiquity.
If you have ever picked up a standard Protestant Bible and then attended an Eastern Orthodox liturgy, you might wonder why the Old Testament readings sound so distinctly different.
You may also wonder why their scripture contains books you have never seen before in your life.
Why did the Christian East retain texts that Western traditions abandoned centuries ago? And how does this affect their understanding of theology?
The answer reveals a fascinating history of manuscript preservation and early church disputes.
It also reveals a theological mindset that views Scripture not as an isolated text for private interpretation, but as the living, breathing book of the worshiping Church.
Contents
The Foundation of the Eastern Orthodox Canon
To comprehend the Eastern Orthodox canon, you must examine the first centuries of the faith.
Modern Protestant traditions base their Old Testament translations on the Hebrew Masoretic Text, which was finalized by Jewish scholars in the Middle Ages.
In contrast, the Eastern Orthodox Church relies almost exclusively on a much older document: the Septuagint translation.
The Theological Weight of the Septuagint
The Septuagint is a Greek translation of the Hebrew Scriptures.
It was completed by Jewish scholars in Alexandria between the 3rd and 2nd centuries BC.
When the Apostles, the Evangelists, and the early Church Fathers quoted the Old Testament in their epistles and sermons, they primarily quoted from the Septuagint.
This early and widespread adoption firmly established it as the authoritative Old Testament text for Greek-speaking Christians.
Because the early church relied so heavily on this specific Greek text, the Eastern Orthodox Church considers the Septuagint to be divinely guided and inspired in its own right.
It preserves messianic prophecies exactly as the Apostles understood and preached them to the early gentile converts.
For instance, the famous prophecy in Isaiah 7:14 regarding the virgin birth uses the specific Greek word for virgin in the Septuagint.
Early Christians viewed this nuance as a vital proof of Christ’s divinity.
If you want to explore the origins and impact of this monumental ancient text in greater detail, read our deep dive into the history of the Septuagint.
Understanding the Anagignoskomena and Apocrypha
When Protestants examine an Orthodox Bible, they immediately notice additional books like Tobit, Judith, the Wisdom of Solomon, Sirach, and multiple Books of Maccabees.
In Western Protestant traditions, these texts are commonly labeled the Apocrypha.
They are relegated to a secondary status or removed entirely from the printing press.
In Eastern Orthodoxy, these texts are known as the Anagignoskomena, a Greek term meaning “things that are read” or “worthy of reading.”
They are fully integrated into the Old Testament sequence rather than being pushed to an appendix.
While they are sometimes referred to as deuterocanonical books, the Orthodox view them as absolutely vital for spiritual formation, liturgical reading, and historical continuity.
The early Church, including influential theologians like St. Athanasius, recognized the immense value of these texts for catechumens preparing for baptism.
They provide essential historical context for the intertestamental period—the centuries between the prophet Malachi and the birth of Christ.
Without the Books of Maccabees, for example, the historical backdrop of the New Testament world is severely diminished.
The New Testament: Preserving the Byzantine Text-Type
While the Old Testament of the Eastern Orthodox Church is notably larger and based on Greek antiquity, the New Testament consists of the exact same 27 books used by Catholics and Protestants worldwide.
However, the underlying textual basis differs slightly from modern Western translations like the NIV or the ESV.
Modern Western biblical scholarship heavily relies on the Alexandrian text-type.
They favor a small handful of older, albeit less complete, manuscripts discovered in the 19th and 20th centuries (such as the Codex Sinaiticus).
In stark contrast, the Orthodox Church utilizes the Byzantine text-type.
This textual tradition represents the vast majority of surviving Greek manuscripts.
It has been continuously used in the liturgical life of the Greek-speaking Church since the days of the Byzantine Empire.
The Byzantine Text is the direct ancestor of the Textus Receptus, which famously formed the translation basis for the King James Version.
Consequently, English-speaking Orthodox Christians often find that the King James Version closely aligns with their traditional New Testament readings and liturgical phrasing.
This is true even though the KJV’s Old Testament lacks the complete Orthodox canon.
For centuries, English-speaking Orthodox Christians faced a practical struggle.
They needed to find a single bound volume that contained their complete canon, translated according to their specific theological framework and liturgical history.
Many relied on carrying multiple books or patching together Catholic and Protestant translations to cover their reading needs.
The Arrival of the Orthodox Study Bible
This logistical problem was largely solved by the publication of the Orthodox Study Bible (OSB).
Released in full in 2008, it stands as a landmark achievement in English Orthodox publishing.
The OSB provides a fresh, dedicated translation of the Septuagint for the Old Testament, paired with the New King James Version (NKJV) for the New Testament.
Beyond just the translated text, the Orthodox Study Bible is filled with extensive commentary drawn directly from the early Church Fathers.
It includes liturgical notes explaining how specific passages are sung or chanted during worship, and beautiful full-color icons.
It stands as the premier resource for English speakers wanting to experience Scripture through the authentic lens of Holy Tradition.
Nuances in Greek Orthodox Bible Translation
When examining a Greek Orthodox Bible translation, the focus is always heavily placed on liturgical fidelity.
The translation must serve the worshiping community first and foremost.
The language must reflect the solemnity of the Divine Liturgy.
It must maintain strict continuity with how the early Church Fathers interpreted the text in their homilies.
It is not merely an academic or linguistic exercise; it is a pastoral and liturgical necessity.
The primary goal is to preserve the exact phrasing that has echoed in Eastern churches for two millennia.
This ensures that the theology sung by the choir perfectly matches the text read by the priest.
Comparing Canons: Orthodox, Catholic, and Protestant
How does the Orthodox Bible genuinely stack up against other major Christian traditions?
The differences primarily reside in the length and origin of the Old Testament.
While Protestants recognize 39 books and Catholics recognize 46, the Orthodox canon can contain up to 51 books.
This depends on the specific local jurisdiction (e.g., Greek, Russian, Slavonic, or Georgian traditions).
To better understand these variations and how they developed through history, you can review our comprehensive breakdown of the differences between Orthodox and Catholic Bibles.
| Feature | Eastern Orthodox | Roman Catholic | Protestant |
|---|---|---|---|
| New Testament Books | 27 | 27 | 27 |
| Old Testament Books | Up to 51 | 46 | 39 |
| Old Testament Source | Septuagint (LXX) | Vulgate / Masoretic Text | Masoretic Text |
| New Testament Source | Byzantine text-type | Alexandrian text-type | Alexandrian text-type |
| Status of Extra Books | Integrated (Anagignoskomena) | Deuterocanonical | Apocrypha (Excluded) |
| Example Additions | 3 Maccabees, Psalm 151 | 1 & 2 Maccabees, Tobit | None |
Conclusion
The Bible used by the Eastern Orthodox Church is a remarkable testament to the preservation of ancient Christian worship and thought.
By stubbornly maintaining the Septuagint translation for the Old Testament and the Byzantine text-type for the New Testament, Orthodoxy reads the exact same foundational scriptures that fueled the theological fires of the early Church.
Whether you are holding a heavily annotated Orthodox Study Bible at home or listening to the rhythmic, ancient chanting of the Anagignoskomena during a Lenten evening service, the Orthodox approach to Scripture remains unique.
It remains deeply and permanently intertwined with its liturgical life and holy tradition.
Frequently Asked Questions
Can Orthodox Christians read the King James Version?
Yes, many Orthodox Christians highly appreciate the King James Version for its poetic, elevated language and its New Testament foundation, which closely parallels the Byzantine text-type used in Orthodox liturgy. However, standard modern KJV Bibles lack the complete Orthodox Old Testament canon, so believers often supplement it with other texts or simply prefer the Orthodox Study Bible for daily use.
Why do Protestants reject the deuterocanonical books?
During the Reformation, leaders like Martin Luther decided to align the Protestant Old Testament exclusively with the Hebrew Masoretic Text, which excluded the deuterocanonical books. They argued these texts were not part of the original Hebrew canon established by Jewish rabbinic authorities. Consequently, they classified them as Apocrypha—meaning they might be useful for historical reading, but they are not authoritative for establishing church doctrine.
What is the difference between the Apocrypha and the Anagignoskomena?
Protestants use the term “Apocrypha” (meaning hidden or obscure) to describe books outside their 39-book Old Testament, often implying they are of dubious origin. The Eastern Orthodox Church uses “Anagignoskomena” (meaning things worthy to be read) to describe these exact same books, fully accepting them as canonical, historically accurate, and integrating them directly into their daily readings and liturgical services.
Did St. Athanasius establish the Orthodox canon?
St. Athanasius the Great provided one of the earliest complete lists of the 27 New Testament books in his famous 39th Festal Letter in AD 367. While his Old Testament list differed slightly from the final, expansive Orthodox canon used today, his writings were incredibly foundational in defining what books the early Church universally recognized as divinely inspired.
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