Acts 1 | » |
1 In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach,
2 until the day when he was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen.
3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God.
4 And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, "you heard from me,
5 for John baptized with water, but before many days you shall be baptized with the Holy Spirit."
6 So when they had come together, they asked him, "Lord, will you at this time restore the kingdom to Israel?"
7 He said to them, "It is not for you to know times or seasons which the Father has fixed by his own authority.
8 But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth."
9 And when he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight.
10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes,
11 and said, "Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven."
12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day's journey away;
13 and when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James.
14 All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers.
15 In those days Peter stood up among the brethren (the company of persons was in all about a hundred and twenty), and said,
16 "Brethren, the scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas who was guide to those who arrested Jesus.
17 For he was numbered among us, and was allotted his share in this ministry.
18 (Now this man bought a field with the reward of his wickedness; and falling headlong he burst open in the middle and all his bowels gushed out.
19 And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akeldama, that is, Field of Blood.)
20 For it is written in the book of Psalms, `Let his habitation become desolate, and let there be no one to live in it'; and `His office let another take.'
21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us,
22 beginning from the baptism of John until the day when he was taken up from us -- one of these men must become with us a witness to his resurrection."
23 And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias.
24 And they prayed and said, "Lord, who knowest the hearts of all men, show which one of these two thou hast chosen
25 to take the place in this ministry and apostleship from which Judas turned aside, to go to his own place."
26 And they cast lots for them, and the lot fell on Matthias; and he was enrolled with the eleven apostles.
The Revised Standard Version (RSV)
The Revised Standard Version (RSV) is a widely respected English translation of the Bible that was first published in 1952 by the National Council of Churches. It was developed as a revision of the American Standard Version (ASV) of 1901, with the primary aim of providing a more accurate and readable text while retaining the literary qualities of its predecessor. The RSV sought to modernize the language of the ASV without sacrificing its faithfulness to the original Hebrew, Aramaic, and Greek manuscripts, making it a significant milestone in the history of English Bible translations.
One of the key features of the RSV is its commitment to formal equivalence, or a word-for-word translation approach. This method ensures that the translation closely mirrors the structure and wording of the original texts, allowing readers to engage more directly with the biblical languages. The translators of the RSV were guided by the latest biblical scholarship of their time, and they endeavored to produce a text that was both accurate and elegant. This combination of precision and literary quality has made the RSV a popular choice for both academic study and liturgical use.
The RSV also stands out for its ecumenical appeal. It was one of the first translations to be accepted across a wide range of Christian denominations, including Protestant, Catholic, and Orthodox traditions. This broad acceptance was partly due to the inclusive approach of the translation committee, which included scholars from various religious backgrounds. The RSV’s ecumenical nature helped it gain widespread usage in churches, seminaries, and universities, fostering a greater sense of unity among different Christian communities.
Despite its many strengths, the RSV has faced some criticism over the years. Some conservative scholars and readers have expressed concerns about certain translation choices, arguing that they reflect modernist theological perspectives. Additionally, the RSV’s use of archaic language in certain passages has been a point of contention for those seeking a more contemporary rendering of the Bible. Nonetheless, the Revised Standard Version remains a highly respected and influential translation, valued for its accuracy, literary excellence, and broad ecumenical acceptance. It continues to serve as a foundation for later revisions and translations, such as the New Revised Standard Version (NRSV) and the English Standard Version (ESV).