« | Genesis 11 | » |
1 Now the whole earth had one language and the same words.
2 And as they migrated from the east, they came upon a plain in the land of Shinar and settled there.
3 And they said to one another, "Come, let us make bricks, and burn them thoroughly." And they had brick for stone, and bitumen for mortar.
4 Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth."
5 The LORD came down to see the city and the tower, which mortals had built.
6 And the LORD said, "Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them.
7 Come, let us go down, and confuse their language there, so that they will not understand one another's speech."
8 So the LORD scattered them abroad from there over the face of all the earth, and they left off building the city.
9 Therefore it was called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth.
10 These are the descendants of Shem. When Shem was one hundred years old, he became the father of Arpachshad two years after the flood;
11 and Shem lived after the birth of Arpachshad five hundred years, and had other sons and daughters.
12 When Arpachshad had lived thirty-five years, he became the father of Shelah;
13 and Arpachshad lived after the birth of Shelah four hundred three years, and had other sons and daughters.
14 When Shelah had lived thirty years, he became the father of Eber;
15 and Shelah lived after the birth of Eber four hundred three years, and had other sons and daughters.
16 When Eber had lived thirty-four years, he became the father of Peleg;
17 and Eber lived after the birth of Peleg four hundred thirty years, and had other sons and daughters.
18 When Peleg had lived thirty years, he became the father of Reu;
19 and Peleg lived after the birth of Reu two hundred nine years, and had other sons and daughters.
20 When Reu had lived thirty-two years, he became the father of Serug;
21 and Reu lived after the birth of Serug two hundred seven years, and had other sons and daughters.
22 When Serug had lived thirty years, he became the father of Nahor;
23 and Serug lived after the birth of Nahor two hundred years, and had other sons and daughters.
24 When Nahor had lived twenty-nine years, he became the father of Terah;
25 and Nahor lived after the birth of Terah one hundred nineteen years, and had other sons and daughters.
26 When Terah had lived seventy years, he became the father of Abram, Nahor, and Haran.
27 Now these are the descendants of Terah. Terah was the father of Abram, Nahor, and Haran; and Haran was the father of Lot.
28 Haran died before his father Terah in the land of his birth, in Ur of the Chaldeans.
29 Abram and Nahor took wives; the name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah. She was the daughter of Haran the father of Milcah and Iscah.
30 Now Sarai was barren; she had no child.
31 Terah took his son Abram and his grandson Lot son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out together from Ur of the Chaldeans to go into the land of Canaan; but when they came to Haran, they settled there.
32 The days of Terah were two hundred five years; and Terah died in Haran.
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.