« | Genesis 33 | » |
1 Now Jacob looked up and saw Esau coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two maids.
2 He put the maids with their children in front, then Leah with her children, and Rachel and Joseph last of all.
3 He himself went on ahead of them, bowing himself to the ground seven times, until he came near his brother.
4 But Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept.
5 When Esau looked up and saw the women and children, he said, "Who are these with you?" Jacob said, "The children whom God has graciously given your servant."
6 Then the maids drew near, they and their children, and bowed down;
7 Leah likewise and her children drew near and bowed down; and finally Joseph and Rachel drew near, and they bowed down.
8 Esau said, "What do you mean by all this company that I met?" Jacob answered, "To find favor with my lord."
9 But Esau said, "I have enough, my brother; keep what you have for yourself."
10 Jacob said, "No, please; if I find favor with you, then accept my present from my hand; for truly to see your face is like seeing the face of God-- since you have received me with such favor.
11 Please accept my gift that is brought to you, because God has dealt graciously with me, and because I have everything I want." So he urged him, and he took it.
12 Then Esau said, "Let us journey on our way, and I will go alongside you."
13 But Jacob said to him, "My lord knows that the children are frail and that the flocks and herds, which are nursing, are a care to me; and if they are overdriven for one day, all the flocks will die.
14 Let my lord pass on ahead of his servant, and I will lead on slowly, according to the pace of the cattle that are before me and according to the pace of the children, until I come to my lord in Seir."
15 So Esau said, "Let me leave with you some of the people who are with me." But he said, "Why should my lord be so kind to me?"
16 So Esau returned that day on his way to Seir.
17 But Jacob journeyed to Succoth, and built himself a house, and made booths for his cattle; therefore the place is called Succoth.
18 Jacob came safely to the city of Shechem, which is in the land of Canaan, on his way from Paddan-aram; and he camped before the city.
19 And from the sons of Hamor, Shechem's father, he bought for one hundred pieces of money the plot of land on which he had pitched his tent.
20 There he erected an altar and called it El-Elohe-Israel.
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.