« | Exodus 2 | » |
1 Now a man from the house of Levi went and married a Levite woman.
2 The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months.
3 When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river.
4 His sister stood at a distance, to see what would happen to him.
5 The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it.
6 When she opened it, she saw the child. He was crying, and she took pity on him, "This must be one of the Hebrews' children," she said.
7 Then his sister said to Pharaoh's daughter, "Shall I go and get you a nurse from the Hebrew women to nurse the child for you?"
8 Pharaoh's daughter said to her, "Yes." So the girl went and called the child's mother.
9 Pharaoh's daughter said to her, "Take this child and nurse it for me, and I will give you your wages." So the woman took the child and nursed it.
10 When the child grew up, she brought him to Pharaoh's daughter, and she took him as her son. She named him Moses, "because," she said, "I drew him out of the water."
11 One day, after Moses had grown up, he went out to his people and saw their forced labor. He saw an Egyptian beating a Hebrew, one of his kinsfolk.
12 He looked this way and that, and seeing no one he killed the Egyptian and hid him in the sand.
13 When he went out the next day, he saw two Hebrews fighting; and he said to the one who was in the wrong, "Why do you strike your fellow Hebrew?"
14 He answered, "Who made you a ruler and judge over us? Do you mean to kill me as you killed the Egyptian?" Then Moses was afraid and thought, "Surely the thing is known."
15 When Pharaoh heard of it, he sought to kill Moses. But Moses fled from Pharaoh. He settled in the land of Midian, and sat down by a well.
16 The priest of Midian had seven daughters. They came to draw water, and filled the troughs to water their father's flock.
17 But some shepherds came and drove them away. Moses got up and came to their defense and watered their flock.
18 When they returned to their father Reuel, he said, "How is it that you have come back so soon today?"
19 They said, "An Egyptian helped us against the shepherds; he even drew water for us and watered the flock."
20 He said to his daughters, "Where is he? Why did you leave the man? Invite him to break bread."
21 Moses agreed to stay with the man, and he gave Moses his daughter Zipporah in marriage.
22 She bore a son, and he named him Gershom; for he said, "I have been an alien residing in a foreign land."
23 After a long time the king of Egypt died. The Israelites groaned under their slavery, and cried out. Out of the slavery their cry for help rose up to God.
24 God heard their groaning, and God remembered his covenant with Abraham, Isaac, and Jacob.
25 God looked upon the Israelites, and God took notice of them.
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.