« | Genesis 35 | » |
1 God said to Jacob, "Arise, go up to Bethel, and settle there. Make an altar there to the God who appeared to you when you fled from your brother Esau."
2 So Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, and purify yourselves, and change your clothes;
3 then come, let us go up to Bethel, that I may make an altar there to the God who answered me in the day of my distress and has been with me wherever I have gone."
4 So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears; and Jacob hid them under the oak that was near Shechem.
5 As they journeyed, a terror from God fell upon the cities all around them, so that no one pursued them.
6 Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him,
7 and there he built an altar and called the place El-bethel, because it was there that God had revealed himself to him when he fled from his brother.
8 And Deborah, Rebekah's nurse, died, and she was buried under an oak below Bethel. So it was called Allon-bacuth.
9 God appeared to Jacob again when he came from Paddan-aram, and he blessed him.
10 God said to him, "Your name is Jacob; no longer shall you be called Jacob, but Israel shall be your name." So he was called Israel.
11 God said to him, "I am God Almighty: be fruitful and multiply; a nation and a company of nations shall come from you, and kings shall spring from you.
12 The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you."
13 Then God went up from him at the place where he had spoken with him.
14 Jacob set up a pillar in the place where he had spoken with him, a pillar of stone; and he poured out a drink offering on it, and poured oil on it.
15 So Jacob called the place where God had spoken with him Bethel.
16 Then they journeyed from Bethel; and when they were still some distance from Ephrath, Rachel was in childbirth, and she had hard labor.
17 When she was in her hard labor, the midwife said to her, "Do not be afraid; for now you will have another son."
18 As her soul was departing (for she died), she named him Ben-oni; but his father called him Benjamin.
19 So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem),
20 and Jacob set up a pillar at her grave; it is the pillar of Rachel's tomb, which is there to this day.
21 Israel journeyed on, and pitched his tent beyond the tower of Eder.
22 While Israel lived in that land, Reuben went and lay with Bilhah his father's concubine; and Israel heard of it. Now the sons of Jacob were twelve.
23 The sons of Leah: Reuben (Jacob's firstborn), Simeon, Levi, Judah, Issachar, and Zebulun.
24 The sons of Rachel: Joseph and Benjamin.
25 The sons of Bilhah, Rachel's maid: Dan and Naphtali.
26 The sons of Zilpah, Leah's maid: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram.
27 Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had resided as aliens.
28 Now the days of Isaac were one hundred eighty years.
29 And Isaac breathed his last; he died and was gathered to his people, old and full of days; and his sons Esau and Jacob buried him.
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.