« | 1 Samuel 31 |
1 Now the Philistines fought against Israel; and the men of Israel fled before the Philistines, and many fell on Mount Gilboa.
2 The Philistines overtook Saul and his sons; and the Philistines killed Jonathan and Abinadab and Malchishua, the sons of Saul.
3 The battle pressed hard upon Saul; the archers found him, and he was badly wounded by them.
4 Then Saul said to his armor-bearer, "Draw your sword and thrust me through with it, so that these uncircumcised may not come and thrust me through, and make sport of me." But his armor-bearer was unwilling; for he was terrified. So Saul took his own sword and fell upon it.
5 When his armor-bearer saw that Saul was dead, he also fell upon his sword and died with him.
6 So Saul and his three sons and his armor-bearer and all his men died together on the same day.
7 When the men of Israel who were on the other side of the valley and those beyond the Jordan saw that the men of Israel had fled and that Saul and his sons were dead, they forsook their towns and fled; and the Philistines came and occupied them.
8 The next day, when the Philistines came to strip the dead, they found Saul and his three sons fallen on Mount Gilboa.
9 They cut off his head, stripped off his armor, and sent messengers throughout the land of the Philistines to carry the good news to the houses of their idols and to the people.
10 They put his armor in the temple of Astarte; and they fastened his body to the wall of Beth-shan.
11 But when the inhabitants of Jabesh-gilead heard what the Philistines had done to Saul,
12 all the valiant men set out, traveled all night long, and took the body of Saul and the bodies of his sons from the wall of Beth-shan. They came to Jabesh and burned them there.
13 Then they took their bones and buried them under the tamarisk tree in Jabesh, and fasted seven days.
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.