« | Judges 17 | » |
1 There was a man in the hill country of Ephraim whose name was Micah.
2 He said to his mother, "The eleven hundred pieces of silver that were taken from you, about which you uttered a curse, and even spoke it in my hearing,-- that silver is in my possession; I took it; but now I will return it to you." And his mother said, "May my son be blessed by the LORD!"
3 Then he returned the eleven hundred pieces of silver to his mother; and his mother said, "I consecrate the silver to the LORD from my hand for my son, to make an idol of cast metal."
4 So when he returned the money to his mother, his mother took two hundred pieces of silver, and gave it to the silversmith, who made it into an idol of cast metal; and it was in the house of Micah.
5 This man Micah had a shrine, and he made an ephod and teraphim, and installed one of his sons, who became his priest.
6 In those days there was no king in Israel; all the people did what was right in their own eyes.
7 Now there was a young man of Bethlehem in Judah, of the clan of Judah. He was a Levite residing there.
8 This man left the town of Bethlehem in Judah, to live wherever he could find a place. He came to the house of Micah in the hill country of Ephraim to carry on his work.
9 Micah said to him, "From where do you come?" He replied, "I am a Levite of Bethlehem in Judah, and I am going to live wherever I can find a place."
10 Then Micah said to him, "Stay with me, and be to me a father and a priest, and I will give you ten pieces of silver a year, a set of clothes, and your living."
11 The Levite agreed to stay with the man; and the young man became to him like one of his sons.
12 So Micah installed the Levite, and the young man became his priest, and was in the house of Micah.
13 Then Micah said, "Now I know that the LORD will prosper me, because the Levite has become my priest."
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.