« | 1 Chronicles 2 | » |
1 These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun,
2 Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.
3 The sons of Judah: Er, Onan, and Shelah; these three the Canaanite woman Bath-shua bore to him. Now Er, Judah's firstborn, was wicked in the sight of the LORD, and he put him to death.
4 His daughter-in-law Tamar also bore him Perez and Zerah. Judah had five sons in all.
5 The sons of Perez: Hezron and Hamul.
6 The sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara, five in all.
7 The sons of Carmi: Achar, the troubler of Israel, who transgressed in the matter of the devoted thing;
8 and Ethan's son was Azariah.
9 The sons of Hezron, who were born to him: Jerahmeel, Ram, and Chelubai.
10 Ram became the father of Amminadab, and Amminadab became the father of Nahshon, prince of the sons of Judah.
11 Nahshon became the father of Salma, Salma of Boaz,
12 Boaz of Obed, Obed of Jesse.
13 Jesse became the father of Eliab his firstborn, Abinadab the second, Shimea the third,
14 Nethanel the fourth, Raddai the fifth,
15 Ozem the sixth, David the seventh;
16 and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.
17 Abigail bore Amasa, and the father of Amasa was Jether the Ishmaelite.
18 Caleb son of Hezron had children by his wife Azubah, and by Jerioth; these were her sons: Jesher, Shobab, and Ardon.
19 When Azubah died, Caleb married Ephrath, who bore him Hur.
20 Hur became the father of Uri, and Uri became the father of Bezalel.
21 Afterward Hezron went in to the daughter of Machir father of Gilead, whom he married when he was sixty years old; and she bore him Segub;
22 and Segub became the father of Jair, who had twenty-three towns in the land of Gilead.
23 But Geshur and Aram took from them Havvoth-jair, Kenath and its villages, sixty towns. All these were descendants of Machir, father of Gilead.
24 After the death of Hezron, in Caleb-ephrathah, Abijah wife of Hezron bore him Ashhur, father of Tekoa.
25 The sons of Jerahmeel, the firstborn of Hezron: Ram his firstborn, Bunah, Oren, Ozem, and Ahijah.
26 Jerahmeel also had another wife, whose name was Atarah; she was the mother of Onam.
27 The sons of Ram, the firstborn of Jerahmeel: Maaz, Jamin, and Eker.
28 The sons of Onam: Shammai and Jada. The sons of Shammai: Nadab and Abishur.
29 The name of Abishur's wife was Abihail, and she bore him Ahban and Molid.
30 The sons of Nadab: Seled and Appaim; and Seled died childless.
31 The son of Appaim: Ishi. The son of Ishi: Sheshan. The son of Sheshan: Ahlai.
32 The sons of Jada, Shammai's brother: Jether and Jonathan; and Jether died childless.
33 The sons of Jonathan: Peleth and Zaza. These were the descendants of Jerahmeel.
34 Now Sheshan had no sons, only daughters; but Sheshan had an Egyptian slave, whose name was Jarha.
35 So Sheshan gave his daughter in marriage to his slave Jarha; and she bore him Attai.
36 Attai became the father of Nathan, and Nathan of Zabad.
37 Zabad became the father of Ephlal, and Ephlal of Obed.
38 Obed became the father of Jehu, and Jehu of Azariah.
39 Azariah became the father of Helez, and Helez of Eleasah.
40 Eleasah became the father of Sismai, and Sismai of Shallum.
41 Shallum became the father of Jekamiah, and Jekamiah of Elishama.
42 The sons of Caleb brother of Jerahmeel: Mesha his firstborn, who was father of Ziph. The sons of Mareshah father of Hebron.
43 The sons of Hebron: Korah, Tappuah, Rekem, and Shema.
44 Shema became father of Raham, father of Jorkeam; and Rekem became the father of Shammai.
45 The son of Shammai: Maon; and Maon was the father of Beth-zur.
46 Ephah also, Caleb's concubine, bore Haran, Moza, and Gazez; and Haran became the father of Gazez.
47 The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph.
48 Maacah, Caleb's concubine, bore Sheber and Tirhanah.
49 She also bore Shaaph father of Madmannah, Sheva father of Machbenah and father of Gibea; and the daughter of Caleb was Achsah.
50 These were the descendants of Caleb. The sons of Hur the firstborn of Ephrathah: Shobal father of Kiriath-jearim,
51 Salma father of Bethlehem, and Hareph father of Beth-gader.
52 Shobal father of Kiriath-jearim had other sons: Haroeh, half of the Menuhoth.
53 And the families of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites; from these came the Zorathites and the Eshtaolites.
54 The sons of Salma: Bethlehem, the Netophathites, Atroth-beth-joab, and half of the Manahathites, the Zorites.
55 The families also of the scribes that lived at Jabez: the Tirathites, the Shimeathites, and the Sucathites. These are the Kenites who came from Hammath, father of the house of Rechab.
The New Revised Standard Version (NRSV)
The New Revised Standard Version (NRSV) is a highly respected English translation of the Bible that was first published in 1989 by the National Council of Churches. It was developed as an update to the Revised Standard Version (RSV) of 1952, with the goal of incorporating the latest biblical scholarship and addressing changes in the English language. The NRSV is renowned for its accuracy, literary quality, and ecumenical approach, making it a preferred choice for both academic study and liturgical use across various Christian denominations.
One of the primary features of the NRSV is its commitment to being a literal, or word-for-word, translation while also ensuring that the text is clear and comprehensible for modern readers. The translation team, which included scholars from diverse religious backgrounds, aimed to produce a text that faithfully represents the original Hebrew, Aramaic, and Greek manuscripts. This dedication to precision and clarity makes the NRSV an excellent resource for in-depth study and theological reflection, as it strives to convey the exact meaning of the original texts.
The NRSV is also notable for its inclusive language, which seeks to reflect the diversity of the contemporary Christian community. The translators took great care to avoid gender-specific language when the original texts did not explicitly require it, making the text more inclusive and accessible to all readers. This approach has been particularly appreciated in academic and liturgical settings, where sensitivity to gender and inclusivity are important considerations. The NRSV’s attention to inclusive language helps ensure that all readers can see themselves reflected in the biblical narrative.
Despite its many strengths, the NRSV has faced some criticism, particularly from those who prefer more traditional translations. Critics argue that the use of inclusive language can sometimes lead to interpretations that differ from the original intent of the texts. Additionally, some conservative scholars and readers feel that the NRSV’s ecumenical approach may result in compromises on certain theological nuances. Nonetheless, the New Revised Standard Version remains a highly valued translation, widely used in churches, seminaries, and universities for its scholarly rigor, literary excellence, and commitment to inclusivity.