« | Acts 24 | » |
1 Five days later the high priest Ananias came down with some elders and an attorney, a certain Tertullus, and they reported their case against Paul to the governor.
2 When Paul had been summoned, Tertullus began to accuse him, saying: "Your Excellency, because of you we have long enjoyed peace, and reforms have been made for this people because of your foresight.
3 We welcome this in every way and everywhere with utmost gratitude.
4 But, to detain you no further, I beg you to hear us briefly with your customary graciousness.
5 We have, in fact, found this man a pestilent fellow, an agitator among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.
6 He even tried to profane the temple, and so we seized him.
7
8 By examining him yourself you will be able to learn from him concerning everything of which we accuse him."
9 The Jews also joined in the charge by asserting that all this was true.
10 When the governor motioned to him to speak, Paul replied: "I cheerfully make my defense, knowing that for many years you have been a judge over this nation.
11 As you can find out, it is not more than twelve days since I went up to worship in Jerusalem.
12 They did not find me disputing with anyone in the temple or stirring up a crowd either in the synagogues or throughout the city.
13 Neither can they prove to you the charge that they now bring against me.
14 But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets.
15 I have a hope in God-- a hope that they themselves also accept-- that there will be a resurrection of both the righteous and the unrighteous.
16 Therefore I do my best always to have a clear conscience toward God and all people.
17 Now after some years I came to bring alms to my nation and to offer sacrifices.
18 While I was doing this, they found me in the temple, completing the rite of purification, without any crowd or disturbance.
19 But there were some Jews from Asia-- they ought to be here before you to make an accusation, if they have anything against me.
20 Or let these men here tell what crime they had found when I stood before the council,
21 unless it was this one sentence that I called out while standing before them, 'It is about the resurrection of the dead that I am on trial before you today.'"
22 But Felix, who was rather well informed about the Way, adjourned the hearing with the comment, "When Lysias the tribune comes down, I will decide your case."
23 Then he ordered the centurion to keep him in custody, but to let him have some liberty and not to prevent any of his friends from taking care of his needs.
24 Some days later when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak concerning faith in Christ Jesus.
25 And as he discussed justice, self-control, and the coming judgment, Felix became frightened and said, "Go away for the present; when I have an opportunity, I will send for you."
26 At the same time he hoped that money would be given him by Paul, and for that reason he used to send for him very often and converse with him.
27 After two years had passed, Felix was succeeded by Porcius Festus; and since he wanted to grant the Jews a favor, Felix left Paul in prison.
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.