« | Joshua 5 | » |
1 When all the kings of the Amorites beyond the Jordan to the west, and all the kings of the Canaanites by the sea, heard that the LORD had dried up the waters of the Jordan for the Israelites until they had crossed over, their hearts melted, and there was no longer any spirit in them, because of the Israelites.
2 At that time the LORD said to Joshua, "Make flint knives and circumcise the Israelites a second time."
3 So Joshua made flint knives, and circumcised the Israelites at Gibeath-haaraloth.
4 This is the reason why Joshua circumcised them: all the males of the people who came out of Egypt, all the warriors, had died during the journey through the wilderness after they had come out of Egypt.
5 Although all the people who came out had been circumcised, yet all the people born on the journey through the wilderness after they had come out of Egypt had not been circumcised.
6 For the Israelites traveled forty years in the wilderness, until all the nation, the warriors who came out of Egypt, perished, not having listened to the voice of the LORD. To them the LORD swore that he would not let them see the land that he had sworn to their ancestors to give us, a land flowing with milk and honey.
7 So it was their children, whom he raised up in their place, that Joshua circumcised; for they were uncircumcised, because they had not been circumcised on the way.
8 When the circumcising of all the nation was done, they remained in their places in the camp until they were healed.
9 The LORD said to Joshua, "Today I have rolled away from you the disgrace of Egypt." And so that place is called Gilgal to this day.
10 While the Israelites were camped in Gilgal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho.
11 On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain.
12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.
13 Once when Joshua was by Jericho, he looked up and saw a man standing before him with a drawn sword in his hand. Joshua went to him and said to him, "Are you one of us, or one of our adversaries?"
14 He replied, "Neither; but as commander of the army of the LORD I have now come." And Joshua fell on his face to the earth and worshiped, and he said to him, "What do you command your servant, my lord?"
15 The commander of the army of the LORD said to Joshua, "Remove the sandals from your feet, for the place where you stand is holy." And Joshua did so.
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.