« | Ecclesiastes 4 | » |
1 Again I saw all the oppressions that are practiced under the sun. Look, the tears of the oppressed-- with no one to comfort them! On the side of their oppressors there was power-- with no one to comfort them.
2 And I thought the dead, who have already died, more fortunate than the living, who are still alive;
3 but better than both is the one who has not yet been, and has not seen the evil deeds that are done under the sun.
4 Then I saw that all toil and all skill in work come from one person's envy of another. This also is vanity and a chasing after wind.
5 Fools fold their hands and consume their own flesh.
6 Better is a handful with quiet than two handfuls with toil, and a chasing after wind.
7 Again, I saw vanity under the sun:
8 the case of solitary individuals, without sons or brothers; yet there is no end to all their toil, and their eyes are never satisfied with riches. "For whom am I toiling," they ask, "and depriving myself of pleasure?" This also is vanity and an unhappy business.
9 Two are better than one, because they have a good reward for their toil.
10 For if they fall, one will lift up the other; but woe to one who is alone and falls and does not have another to help.
11 Again, if two lie together, they keep warm; but how can one keep warm alone?
12 And though one might prevail against another, two will withstand one. A threefold cord is not quickly broken.
13 Better is a poor but wise youth than an old but foolish king, who will no longer take advice.
14 One can indeed come out of prison to reign, even though born poor in the kingdom.
15 I saw all the living who, moving about under the sun, follow that youth who replaced the king;
16 there was no end to all those people whom he led. Yet those who come later will not rejoice in him. Surely this also is vanity and a chasing after wind.
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.