NRSV, The Daily Bible: Read, Meditate, and Pray Through the Entire Bible in 365 Days
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About this ebook
A companion for every day of the year!
Many people have embraced the spiritual disciple of reading through the Bible in a year. Now the NRSV Daily Bible makes the entire New Revised Standard Version available to you in a daily reading format, helpfully divided into 365 manageable readings. Along with the biblical text, this resource offers you wisdom from the classic writings of Christians luminaries such as Mother Teresa, Henri Nouwen, Dietrich Bonhoeffer, N. T. Wright, Madeleine L’Engle and Frederick Buechner.
Renowned for its beautiful balance of scholarship and readability, the NRSV faithfully serves the church in personal spiritual formation, in the liturgy, and in the academy. The foremost Bible translation vetted by Protestant, Catholic, Orthodox, Evangelical, and Jewish scholars invites you to deeply explore Scripture.
Features:
- The text of the New Revised Standard Version (Protestant canon), vetted by an ecumenical pool of Christian academics and renowned for its beautiful balance of scholarship and readability
- A daily reading plan that can be started at any time during the year
- Daily insights from thinkers like Mother Teresa, Henri Nouwen, Dietrich Bonhoeffer, N. T. Wright, Madeleine L’Engle and Frederick Buechner
- Individual book introductions to aid in the practice of prayerful reading
- Presentation page
Catholic Bible Press
Catholic Bible Press specializes in creating beautiful Bibles and resources that serve a deeper understanding of God through the Sacred Scriptures of the Christian faith.
Read more from Catholic Bible Press
NRSV, Catholic Edition Bible: Holy Bible Rating: 4 out of 5 stars4/5The New American Bible: The Leading Catholic Resource for Understanding Holy Scripture Rating: 5 out of 5 stars5/5NRSVCE, Illustrated Catholic Bible, Comfort Print: Holy Bible Rating: 5 out of 5 stars5/5
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Reviews for NRSV, The Daily Bible
3 ratings1 review
- Rating: 5 out of 5 stars5/5Wow. How did they know? Harper Bibles just sent me this new daily study Bible for review, and I don’t mind saying … it’s fabulous! I’ll break my review down into two sections, first describing the New Revised Standard Version, and then describing the study Bible format.The NSRV may be my favorite translation, because it’s how I want to read the Bible. By that I mean, it’s ideally suited to scholarly study. It’s prepared by an interfaith committee of thirty translators, representing Judaism and various branches of Christianity, both Protestant and Catholic. This is an ongoing committee, dedicated to staying current. And, yes, that’s quite necessary. Discoveries of older manuscripts of the Bible and further investigation of linguistic features in the original Hebrew and Greek text have kept scholars busy providing precise translations of the Bible, especially since the Dead Sea scrolls surfaced, and the NRSV committee stays on top of the research. From the initial publication of the American Standard Version near the turn of the 20th century, they’ve provided revisions and editions through the years, culminating in this, the New Revised edition, in 1989.The NRSV is what’s often called a “literal translation” (meaning, paraphrasing has been kept to a minimum). This sometimes means sacrificing meaning for linguistic accuracy; formality over functionality. You may miss out on some of the idioms of the original language, because precision in translation is counted as more important. It’s also more gender neutral than most translations.The bottom line is that if you want to learn from the Bible, this is a great translation. I didn’t use it in either of my published books, because a serious study Bible often doesn’t “flow” as nicely for casual reading, and it wasn’t the best mix for books that are half fiction. I also stick to NIV or KJV for most of my blog posts, simply because readers are more familiar with those versions. But I’d rather read from the NRSV.Now, about the study Bible. It’s a one-year format taking you through every chapter in the Christian Bible, sequentially rather than chronologically…in other words, from Genesis to Revelation. Each day, you’re presented with: A short reading (usually, three to five chapters) divided into topical sections. Followed by a “meditation” consisting of a verse or two that sums up the spirit of the passage. Then a “contemplation” section, comprised of an expository or inspirational writing from personalities you may already know (such as Augustine and Mother Teresa) and some questions to ponder. Concluded by a short suggested prayer.You’ll probably want fifteen minutes per day, to do the readings justice. I immediately turned to Zechariah, then Revelation, then Daniel, then John’s Gospel … seeking out the more confusing passages to test the “contemplation” sections. In most cases, they are not scholarly or controversial, but more conservatively instructional and inspirational. These are excerpts from classics, and as such, they provide varying but appropriate perspectives. This is a work meant to satisfy spiritually, without sacrificing instruction or precision in translation.It’s also priced right! So make this book your New Year’s resolution for 2013!
Book preview
NRSV, The Daily Bible - Catholic Bible Press
The NRSV Daily Bible
Read, Meditate, and Pray Through the Entire Bible in 365 Days
Contents
Alphabetical List of the Books of the Bible
Abbreviations
Editors
Introduction to The NRSV Daily Bible
How to Use The NRSV Daily Bible
To the Reader
The Old Testament
Genesis
Introduction
Day 1: The Limits of Imagination
Day 2: Resisting Sin
Day 3: Facing Inclinations
Day 4: Silencing Babel
Day 5: God Alone
Day 6: Effective Faith
Day 7: A Cry for Justice
Day 8: The God Story
Day 9: Living in God
Day 10: God’s Generosity
Day 11: Without God
Day 12: Dynamic God
Day 13: Enduring Patience
Day 14: Living Truth
Day 15: Persistent Goodness
Exodus
Introduction
Day 16: Where Is Holy?
Day 17: A Rebellious Will
Day 18: Choices
Day 19: Seeing and Believing
Day 20: Spiritual Direction
Day 21: Approaching a Holy God
Day 22: Commitment with Confession
Day 23: Contemplative Models
Day 24: God’s Dwelling Place
Day 25: Protected View
Day 26: A Space for God
Leviticus
Introduction
Day 27: Whole Sacrifice
Day 28: Direct Communion
Day 29: A Called People
Day 30: Purposeful Solitude
Day 31: Approaching God
Day 32: A Simple Reaching Out
Day 33: Idolatrous Heart
Numbers
Introduction
Day 34: Offered Service
Day 35: The Discipline of Blessing
Day 36: Repeated Restoration
Day 37: Humility
Day 38: Unruly Holiness
Day 39: Unchanging
Day 40: A Glimpse of the Future
Day 41: Beyond Failure
Day 42: Responsible Stewardship
Deuteronomy
Introduction
Day 43: Last Words
Day 44: Reaching the Impossible
Day 45: Spiritual Feeding
Day 46: Desiring God
Day 47: Spiritual Reading
Day 48: God’s Holy Presence
Day 49: Knowing God
Day 50: Being With God
Joshua
Introduction
Day 51: Courage
Day 52: Holy Places
Day 53: Standstill
Day 54: The Sought Blessing
Day 55: The Choice
Judges
Introduction
Day 56: An Unfit Generation
Day 57: A Spirit of Celebration
Day 58: Slipping into Idolatry
Day 59: The Perfect Godhead
Day 60: Waiting in the Darkness
Day 61: Apart from God
Ruth
Introduction
Day 62: Faith-Filled Humility
Day 63: Godly Heritage
1 Samuel
Introduction
Day 64: Magnificent Humility
Day 65: Sacramental Abuse
Day 66: God’s Choice
Day 67: True Obedience
Day 68: God’s View
Day 69: Shifting Relationships
Day 70: Secret of Seeing
Day 71: The Problem of God
Day 72: Desperate Measures
2 Samuel
Introduction
Day 73: Doing Good
Day 74: Royal Music
Day 75: The Tapestry of Friendship
Day 76: Prophetic Character
Day 77: The Only Comfort
Day 78: Refuge
1 Kings
Introduction
Day 79: Final Words
Day 80: God’s Promises
Day 81: The Choice
Day 82: Holy Places
Day 83: Unbending Faithfulness
Day 84: Interruptions Toward Solitude
2 Kings
Introduction
Day 85: The Complete Life
Day 86: Surface Living
Day 87: God’s Long Faithfulness
Day 88: Persistent Invitation
Day 89: Re-Attending to God
Day 90: How Grace Works
1 Chronicles
Introduction
Day 91: Working Genealogy
Day 92: Shameless Worship
Day 93: God’s Self-Disclosure
Day 94: The Consuming Fire
Day 95: The Pursuit of Good
Day 96: Examination
2 Chronicles
Introduction
Day 97: Leadership and Poverty
Day 98: Containing God
Day 99: Costly Dissent
Day 100: God’s Watchfulness
Day 101: Petitionary Prayer
Day 102: The Disciplined Life
Day 103: Dangerous Confidence
Day 104: Dependent on God
Day 105: Resistance
Ezra
Introduction
Day 106: Silent Stirrings
Day 107: Celebrating Sovereignty
Day 108: Measuring Faith
Nehemiah
Introduction
Day 109: Resorting to Prayer
Day 110: Injustice
Day 111: Faithful Supplier
Day 112: Heartfelt Celebration
Esther
Introduction
Day 113: Seize the Opportunity
Day 114: Bold Prayers
Job
Introduction
Day 115: Goodness and Depravity
Day 116: Life’s Hardness
Day 117: Windy Knowledge
Day 118: False Prophets
Day 119: The Advocate
Day 120: Imagining God
Psalms
Introduction
Day 121: Inner Discipline
Day 122: Witness to God’s Mercy
Day 123: Hatred of Body and Soul
Day 124: Heart Cries
Day 125: Creation Speaks
Day 126: The Prayer Book of Jesus
Day 127: Sufferer and King
Day 128: Gladness
Day 129: Reflected Virtue
Day 130: Known
Day 131: Helplessness and Hope
Day 132: Stillness and Knowing
Day 133: Repentance
Day 134: Casting Burdens
Day 135: When Justice Prevails
Day 136: Thirsty
Day 137: Good Storms
Day 138: The Mountaintop
Day 139: Appetite For God
Day 140: Reaching Out to God
Day 141: God of Justice
Day 142: God of My Salvation
Day 143: Counting Days
Day 144: Light of the World
Day 145: Aged Wisdom
Day 146: Shattering Confession
Day 147: Blessed through Fear
Day 148: God’s Glory
Day 149: Widened Understanding
Day 150: Wakeful Meditation
Day 151: Holy Dissatisfaction
Day 152: Pursuing Intimacy
Day 153: Gratitude
Day 154: Always Found
Day 155: God’s Will
Day 156: A New Song
Proverbs
Introduction
Day 157: Divine Wisdom
Day 158: Wisdom’s Character
Day 159: Truthful Living
Day 160: Simple Lessons
Day 161: Soul Care
Day 162: Habits of the Mind
Day 163: Curing Foolishness
Day 164: Compassion
Day 165: Intruding Presence
Day 166: Death
Day 167: Safety
Day 168: Words of Knowledge
Day 169: Daily Communion
Day 170: Blessed Sinners
Day 171: Holy Virtues
Day 172: Do Good
Day 173: Soul Confession
Day 174: Good vs. Evil
Day 175: The Practiced Soul
Ecclesiastes
Introduction
Day 176: Vain Pursuits
Day 177: Time
Day 178: The Righteous Life
Day 179: God’s Plans
The Song of Solomon
Introduction
Day 180: Desire
Day 181: Love and Life
Isaiah
Introduction
Day 182: Ears to Hear
Day 183: The Cry for Help
Day 184: Advent
Day 185: Lucifer’s Rebellion
Day 186: God’s Voice
Day 187: Care of the Soul
Day 188: God of Justice
Day 189: Praying the Scriptures
Day 190: Heart Cries
Day 191: Hidden Strength
Day 192: Three in One
Day 193: Dark Solitude
Day 194: God Thoughts
Day 195: Eternity
Day 196: Invitation
Jeremiah
Introduction
Day 197: Remembering
Day 198: Peace or Disturbance
Day 199: Knowing God
Day 200: Anger with God
Day 201: Matters of the Heart
Day 202: Divine Omnipresence
Day 203: God’s Requirements
Day 204: Practical Hope
Day 205: Ignoring Holiness
Day 206: Corruption of the Will
Day 207: Cause for Repentance
Day 208: Accountability
Lamentations
Introduction
Day 209: Untold Sorrow
Day 210: New Every Morning
Ezekiel
Introduction
Day 211: When God Speaks
Day 212: Distance
Day 213: Discovering Shame
Day 214: Personal Responsibility
Day 215: The Damage We Cause
Day 216: When God Speaks
Day 217: God’s Opinion
Day 218: God and Evil
Day 219: Authentic Worship
Daniel
Introduction
Day 220: The Kingdom of Heaven
Day 221: Enforced Solitude
Day 222: Divine Visions
Hosea
Introduction
Day 223: Failed Pursuits
Day 224: Sowing Wrath
Day 225: Covenant Compassion
Joel
Introduction
Day 226: Attending to the Word
Amos
Introduction
Day 227: Speaking for God
Day 228: Hunger for the Word
Obadiah
Introduction
Day 229: A Day of Obedience
Jonah
Introduction
Day 230: Deliverance
Day 231: Second Chances
Micah
Introduction
Day 232: Forming Compassion
Day 233: What the Lord Requires
Nahum
Introduction
Day 234: A Refuge
Habakkuk
Introduction
Day 235: Idol Worship
Zephaniah
Introduction
Day 236: Humble and Lowly
Haggai
Introduction
Day 237: The God Who Chastises
Zechariah
Introduction
Day 238: Angels Amongst Us
Day 239: Triumph Foretold
Day 240: Scattered Like a Seed
Malachi
Introduction
Day 241: Covenant Call and Blessing
Day 242: Unchanging God
The New Testament
Matthew
Introduction
Day 243: Foolishness and Wisdom
Day 244: Three in One
Day 245: Celebration in God’s Company
Day 246: Heart Location
Day 247: The Fruits
Day 248: Bearing Witness
Day 249: God’s Disposition
Day 250: The Kingdom of Heaven
Day 251: Dangerous Detours
Day 252: Access to Heaven
Day 253: Possible Impossibilities
Day 254: True Temple
Day 255: Divine Motivation
Day 256: A Just Reward
Day 257: Attending to the Cross
Day 258: Following the Commission
Mark
Introduction
Day 259: Living Lent
Day 260: Son of the Most High God
Day 261: Recognizing God
Day 262: Cross-Bearing
Day 263: Greatness of a Servant
Day 264: True Worship
Day 265: A Definitive Sign
Day 266: Solitude
Day 267: Forsaken
Luke
Introduction
Day 268: Beyond Definition
Day 269: The Word Made Flesh
Day 270: Nuances of Temptation
Day 271: Royal Declaration
Day 272: Joyful Fearlessness
Day 273: Remarkable Faith
Day 274: Hidden God
Day 275: The Contemplative Life
Day 276: Revelation
Day 277: Kingdom Evidence
Day 278: Inner Change
Day 279: True Sacrifice
Day 280: The Extremity of Need
Day 281: Intentional Un-Preparedness
Day 282: Communion
Day 283: The Suffering Community
Day 284: The Central Theme
John
Introduction
Day 285: God, the Word
Day 286: Moral Blindness
Day 287: Kingdom Nourishment
Day 288: Self-Sufficient Life
Day 289: The Heart of Faith
Day 290: True Freedom
Day 291: A Sojourner
Day 292: Life After Death
Day 293: Life in Community
Day 294: God at Work
Day 295: Paralysis
Day 296: Follow Me
Acts
Introduction
Day 297: Taken Up
Day 298: Lying to God
Day 299: The Three-Dimensional Life
Day 300: Divine Ambush
Day 301: God with Us
Day 302: Sending Community
Day 303: Unified in Christ
Day 304: Pass On Peace
Day 305: Person to Person
Day 306: Purposeful Suffering
Day 307: Spiritual Inspection
Romans
Introduction
Day 308: Helplessness
Day 309: Ongoing Redemption
Day 310: Directed Verdict
Day 311: Saved
Day 312: Infinite
Day 313: Marriage
1 Corinthians
Introduction
Day 314: Spiritual People
Day 315: Boasting
Day 316: Authentic Freedom
Day 317: Indispensable Church
Day 318: Indwelling Spirit
2 Corinthians
Introduction
Day 319: God’s Standard
Day 320: Immeasurable Debt
Day 321: Joyful Giving
Day 322: Shared Suffering
Galatians
Introduction
Day 323: Life in Christ
Day 324: Divine Intimacy
Day 325: The Law of Bearing
Ephesians
Introduction
Day 326: The Mystery
Day 327: Knowing Love
Day 328: A Matter of Honor
Philippians
Introduction
Day 329: Surrender
Day 330: Press On
Colossians
Introduction
Day 331: Spiritual Mentors
Day 332: Renewal
1 Thessalonians
Introduction
Day 333: Loving Solitude
Day 334: Reaching Out to God
2 Thessalonians
Introduction
Day 335: Justice and Mercy
1 Timothy
Introduction
Day 336: The True Mediator
Day 337: True Satisfaction
2 Timothy
Introduction
Day 338: Confident Reliance
Day 339: Word and Works
Titus
Introduction
Day 340: God’s Gift
Philemon
Introduction
Day 341: Interdependence
Hebrews
Introduction
Day 342: Mediator
Day 343: Bold Prayers
Day 344: Atonement
Day 345: Knowing God
Day 346: Marriage Covenant
James
Introduction
Day 347: God’s Perfect Mirror
Day 348: Toward Humility
1 Peter
Introduction
Day 349: Taste of Faith
Day 350: Reason to Rejoice
2 Peter
Introduction
Day 351: Patient Endurance
Day 352: Stunted Growth
1 John
Introduction
Day 353: Blessed Vision
Day 354: Commanded to Love
2 John
Introduction
Day 355: Humble Pursuit of God
3 John
Introduction
Day 356: Simplicity Toward God
Jude
Introduction
Day 357: By Their Fruit
Revelation
Introduction
Day 358: Welcome Home
Day 359: The Open Door
Day 360: Water of Life
Day 361: Appetite
Day 362: Endurance
Day 363: The Knowledge of God
Day 364: Triumph
Day 365: Worship God
Acknowledgments and Permissions
Index by Source
Copyright
About the Publisher
Alphabetical List of the Books of the Bible
Acts
Amos
1 Chronicles
2 Chronicles
Colossians
1 Corinthians
2 Corinthians
Daniel
Deuteronomy
Ecclesiastes
Ephesians
Esther
Exodus
Ezekiel
Ezra
Galatians
Genesis
Habakkuk
Haggai
Hebrews
Hosea
Isaiah
James
Jeremiah
Job
Joel
John
1 John
2 John
3 John
Jonah
Joshua
Jude
Judges
1 Kings
2 Kings
Lamentations
Leviticus
Luke
Malachi
Mark
Matthew
Micah
Nahum
Nehemiah
Numbers
Obadiah
1 Peter
2 Peter
Philemon
Philippians
Proverbs
Psalms
Revelation
Romans
Ruth
1 Samuel
2 Samuel
Song of Solomon
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Zechariah
Zephaniah
Abbreviations
The following abbreviations are used for the books of the Bible:
OLD TESTAMENT
NEW TESTAMENT
In the notes to the books of the Old Testament the following abbreviations are used:
Editors
Project Editor
Marlene Baer Hekkert
Managing Editor
Terri Leonard
Cover Art Direction
Michele Wetherbee
Produced with the assistance of The Livingstone Corporation (www.Livingstonecorp.com).
Project staff includes:
Katie Arnold
Andy Culbertson
Lois Jackson
Kathy Ristow
Tom Ristow
Ashley Taylor
Linda Taylor
Linda Washington
Neil Wilson
Interior design by Larry Taylor
Introduction to The NRSV Daily Bible
Many daily Bibles rearrange Scripture to fit a particular reading plan. The NRSV Daily Bible maintains the traditional Scripture sequence to guide you in your daily reading. Experiencing the biblical narrative from cover to cover helps you contemplate Scripture and reflect on the rich truths of the Bible. Each of the 365 daily readings and Bible book introductions has been assembled in a format that follows the practice of lectio divina, Latin for divine reading,
spiritual reading,
or holy reading
and represents an ancient method of prayer and scriptural reading intended to promote communion with God and to provide spiritual formation. The principles of lectio divina can be traced back to the year 200 A.D. and became codified in the monastic rules of Sts. Pachomius, Augustine, Basil, and Benedict.
The practice of lectio divina, which includes reading Scripture, meditation, contemplation, and prayer, will draw you into a closer communion with God. Biblical meditation and contemplation will also allow you to ponder, reflect, and even memorize passages so they can be held up in the mind
for attention and examination. The apt picture of the saint meditating on Scripture in the same way that a cow lingers over the mastication of cud brings us close to the aim of contemplation—the unhurried encounter between the human soul and the Word.
To deepen your experiential practice of reading Scripture, each day will include a contemplative reading from classic and contemporary writers as it relates to a theme or specific text in that section. These contemplations will also invite you to look along Scripture with someone who has been this way before.
The NRSV Daily Bible seeks to help you look at and along what God has said and what others have written about God’s Word. You can stand back and examine, or you can step forward and experience. In either case, realize that at any moment along the way you may have repeated awareness of being examined. As we contemplate God; God contemplates us.
How to Use The NRSV Daily Bible
The NRSV Daily Bible has been structured for reading throughout a year, or unhurriedly at your own pace. Since the days are numbered, and not assigned by date, you can choose to start on January 1 or at any time throughout the year. Each daily reading will guide you in the practice of lectio divina, following a pattern of four related disciplines that will usher you into God’s presence. These steps are as follows:
♦ Read—Read the Bible passage at an unhurried pace. Take note of the style of text you are reading and consider how the reading challenges, comforts, intrigues, confronts, and guides you in your understanding of God and God’s presence in your life.
♦ Meditate—Reflect and ruminate on God and the specific verses chosen from the longer passage. Take enough time with the verses to be able to hold
them in your mind as you read the contemplation.
♦ Contemplate—Consider the thoughts of those who have left a record of their meditations on Scripture as you seek to develop a meditation and contemplation pattern of your own. You are listening in on the devotional dialogue between God and others who have gone before you. Several questions will follow each excerpt to aid your reflections.
♦ Pray—Respond to the passage by opening your heart to God. This is not primarily an intellectual exercise, but is intended to encourage an ongoing conversation with God.
These steps have been tried and proven throughout the centuries as reliable steps into God’s presence. When undertaken thoughtfully, deliberately, and repeatedly, they lead us toward healthy spiritual formation.
Aim for a consistent pace throughout the year. Linger over the Bible passages as well as the contemplative thoughts. As you do, remember that you are in the company of seasoned travelers on God’s road. Take enough time to consider the questions that are included with the contemplative notes, and use them to occupy your mind during moments of the day. The included prayers are meant to be suggestions as you reach out to God. And if you find your mind and heart repeatedly stirred by the words of a particular contributor, make it a point to read her or his books, filling in the context for the brief excerpts included in this Bible.
As you start each daily reading, take a moment to pray a prayer like, Open my eyes, O God that I may contemplate the wonders of your Word and be changed by them. And, allow the proven rhythm of these devotional steps to carry you into the presence of God so that you may find yourself not only contemplating the Word, but also the One who spoke the Word.
To the Reader
THIS PREFACE IS ADDRESSED TO YOU by the Committee of translators, who wish to explain, as briefly as possible, the origin and character of our work. The publication of our revision is yet another step in the long, continual process of making the Bible available in the form of the English language that is most widely current in our day. To summarize in a single sentence: the New Revised Standard Version of the Bible is an authorized revision of the Revised Standard Version, published in 1952, which was a revision of the American Standard Version, published in 1901, which, in turn, embodied earlier revisions of the King James Version, published in 1611.
In the course of time, the King James Version came to be regarded as the Authorized Version.
With good reason it has been termed the noblest monument of English prose,
and it has entered, as no other book has, into the making of the personal character and the public institutions of the English-speaking peoples. We owe to it an incalculable debt.
Yet the King James Version has serious defects. By the middle of the nineteenth century, the development of biblical studies and the discovery of many biblical manuscripts more ancient than those on which the King James Version was based made it apparent that these defects were so many as to call for revision. The task was begun, by authority of the Church of England, in 1870. The (British) Revised Version of the Bible was published in 1881–85; and the American Standard Version, its variant embodying the preferences of the American scholars associated with the work, was published, as was mentioned above, in 1901. In 1928 the copyright of the latter was acquired by the International Council of Religious Education and thus passed into the ownership of the churches of the United States and Canada that were associated in this council through their boards of education and publication.
The Council appointed a committee of scholars to have charge of the text of the American Standard Version and to undertake inquiry concerning the need for further revision. After studying the questions of whether revision should be undertaken and, if so, what its nature and extent should be, in 1937 the Council authorized a revision. The scholars who served as members of the Committee worked in two sections, one dealing with the OT and one with the NT. In 1946 the Revised Standard Version of the NT was published. The publication of the Revised Standard Version of the Bible, containing the OT and NT, took place on September 30, 1952. A translation of the Apocryphal/Deuterocanonical Books of the OT followed in 1957. In 1977 this collection was issued in an expanded edition containing three additional texts received by Eastern Orthodox communions (3 and 4 Maccabees and Psalm 151). Thereafter the Revised Standard Version gained the distinction of being officially authorized for use by all major Christian churches: Protestant, Anglican, Roman Catholic, and Eastern Orthodox.
The Revised Standard Version Bible Committee is a continuing body, comprising about thirty members, both men and women. Ecumenical in representation, it includes scholars affiliated with various Protestant denominations as well as several Roman Catholic members, an Eastern Orthodox member, and a Jewish member who serves in the OT section. For a period of time the Committee included several members from Canada and from England.
Because no translation of the Bible is perfect or acceptable to all groups of readers, and because discoveries of older manuscripts and further investigation of linguistic features of the text continue to become available, renderings of the Bible have proliferated. During the years following the publication of the Revised Standard Version, twenty-six other English translations and revisions of the Bible were produced by committees and by individual scholars—not to mention twenty-five other translations and revisions of the NT alone. One of the latter was the second edition of the RSV NT, issued in 1971, twenty-five years after its initial publication.
Following the publication of the RSV OT in 1952, significant advances were made in the discovery and interpretation of documents in Semitic languages related to Hebrew. In addition to the information that had become available in the late 1940s from the Dead Sea texts of Isaiah and Habakkuk, subsequent acquisitions from the same area brought to light many other early copies of all the books of the Hebrew scriptures (except Esther), though most of these copies are fragmentary. During the same period early Greek manuscript copies of books of the NT also became available.
In order to take these discoveries into account, along with recent studies of documents in Semitic languages related to Hebrew, in 1974 the Policies Committee of the Revised Standard Version, which is a standing committee of the National Council of the Churches of Christ in the U.S.A., authorized the preparation of a revision of the entire RSV Bible.
For the Old Testament the Committee has made use of the Biblia Hebraica Stuttgartensia (1977; ed. sec. emendata, 1983). This is an edition of the Hebrew and Aramaic text as current early in the Christian era and fixed by Jewish scholars (the Masoretes
) of the sixth to the ninth centuries. The vowel signs, which were added by the Masoretes, are accepted in the main, but where a more probable and convincing reading can be obtained by assuming different vowels, this has been done. No notes are given in such cases, because the vowel points are less ancient and reliable than the consonants. When an alternative reading given by the Masoretes is translated in a footnote, this is identified by the words Another reading is.
Departures from the consonantal text of the best manuscripts have been made only where it seems clear that errors in copying had been made before the text was standardized. Most of the corrections adopted are based on the ancient versions (translations into Greek, Aramaic, Syriac, and Latin), which were made prior to the time of the work of the Masoretes and which therefore may reflect earlier forms of the Hebrew text. In such instances a footnote specifies the version or versions from which the correction has been derived and also gives a translation of the Masoretic Text. Where it was deemed appropriate to do so, information is supplied in footnotes from subsidiary Jewish traditions concerning other textual readings (the Tiqqune Sopherim, emendations of the scribes
). These are identified in the footnotes as Ancient Heb tradition.
Occasionally it is evident that the text has suffered in transmission and that none of the versions provides a satisfactory restoration. Here we can only follow the best judgment of competent scholars as to the most probable reconstruction of the original text. Such reconstructions are indicated in footnotes by the abbreviation Cn (Correction
), and a translation of the Masoretic Text is added.
For the Apocryphal/Deuterocanonical Books of the Old Testament, the Committee has made use of a number of texts. For most of these books, the basic Greek text from which the present translation was made is the edition of the Septuagint prepared by Alfred Rahlfs and published by the Württemberg Bible Society (Stuttgart, 1935). For several of the books, the more recently published individual volumes of the Göttingen Septuagint project were utilized. For the book of Tobit, it was decided to follow the form of the Greek text found in codex Sinaiticus (supported as it is by evidence from Qumran); where this text is defective, it was supplemented and corrected by other Greek manuscripts. For the three Additions to Daniel (namely, Susanna, the Prayer of Azariah and the Song of the Three Jews, and Bel and the Dragon) the Committee continued to use the Greek version attributed to Theodotion (the so-called Theodotion-Daniel
). In translating Ecclesiasticus (Sirach), while constant reference was made to the Hebrew fragments of a large portion of this book (those discovered at Qumran and Masada as well as those recovered from the Cairo Geniza), the Committee generally followed the Greek text (including verse numbers) published by Joseph Ziegler in the Göttingen Septuagint (1965). But in many places the Committee has translated the Hebrew text when this provides a reading that is clearly superior to the Greek; the Syriac and Latin versions were also consulted throughout and occasionally adopted. The basic text adopted in rendering 2 Esdras is the Latin version given in Biblia Sacra, edited by Robert Weber (Stuttgart, 1971). This was supplemented by consulting the Latin text as edited by R. L. Bensly (1895) and by Bruno Violet (1910), as well as by taking into account the several Oriental versions of 2 Esdras, namely, the Syriac, Ethiopic, Arabic (two forms, referred to as Arabic 1 and Arabic 2), Armenian, and Georgian versions. Finally, since the Additions to the Book of Esther are disjointed and quite unintelligible as they stand in most editions of the Apocrypha, we have provided them with their original context by translating the whole of the Greek version of Esther from Robert Hanhart’s Göttingen edition (1983).
For the New Testament the Committee has based its work on the most recent edition of The Greek New Testament, prepared by an interconfessional and international committee and published by the United Bible Societies (1966; 3rd ed. corrected, 1983; information concerning changes to be introduced into the critical apparatus of the forthcoming 4th edition was available to the Committee). As in that edition, double brackets are used to enclose a few passages that are generally regarded to be later additions to the text, but which we have retained because of their evident antiquity and their importance in the textual tradition. Only in very rare instances have we replaced the text or the punctuation of the Bible Societies’ edition by an alternative that seemed to us to be superior. Here and there in the footnotes, the phrase Other ancient authorities read,
identifies alternative readings preserved by Greek manuscripts and early versions. In both OT and Testaments, alternative renderings of the text are indicated by the word Or.
As for the style of English adopted for the present revision, among the mandates given to the Committee in 1980 by the Division of Education and Ministry of the National Council of Churches of Christ (which now holds the copyright of the RSV Bible) was the directive to continue in the tradition of the King James Bible, but to introduce such changes as are warranted on the basis of accuracy, clarity, euphony, and current English usage. Within the constraints set by the original texts and by the mandates of the Division, the Committee has followed the maxim, As literal as possible, as free as necessary.
As a consequence, the New Revised Standard Version (NRSV) remains essentially a literal translation. Paraphrastic renderings have been adopted only sparingly, and then chiefly to compensate for a deficiency in the English language—the lack of a common gender third person singular pronoun.
During the almost half a century since the publication of the RSV, many in the churches have become sensitive to the danger of linguistic sexism arising from the inherent bias of the English language towards the masculine gender, a bias that in the case of the Bible has often restricted or obscured the meaning of the original text. The mandates from the Division specified that, in references to men and women, masculine-oriented language should be eliminated as far as this can be done without altering passages that reflect the historical situation of ancient patriarchal culture. As can be appreciated, more than once the Committee found that the several mandates stood in tension and even in conflict. The various concerns had to be balanced case by case in order to provide a faithful and acceptable rendering without using contrived English. Only very occasionally has the pronoun he
or him
been retained in passages where the reference may have been to a woman as well as to a man; for example, in several legal texts in Leviticus and Deuteronomy. In such instances of formal, legal language, the options of either putting the passage in the plural or of introducing additional nouns to avoid masculine pronouns in English seemed to the Committee to obscure the historic structure and literary character of the original. In the vast majority of cases, however, inclusiveness has been attained by simple rephrasing or by introducing plural forms when this does not distort the meaning of the passage. Of course, in narrative and in parable no attempt was made to generalize the sex of individual persons.
Another aspect of style will be detected by readers who compare the more stately English rendering of the Old Testament with the less formal rendering adopted for the New Testament. For example, the traditional distinction between shall
and will
in English has been retained in the OT as appropriate in rendering a document that embodies what may be termed the classic form of Hebrew, while in the NT the abandonment of such distinctions in the usage of the future tense in English reflects the more colloquial nature of the Koine Greek used by most NT authors except when they are quoting the OT.
Careful readers will notice that here and there in the Old Testament the word Lord (or in certain cases God) is printed in capital letters. This represents the traditional manner in English versions of rendering the divine name, the Tetragrammaton
(see the text notes on Exodus 3.14 15), following the precedent of the ancient Greek and Latin translators and the long established practice in the reading of the Hebrew Scriptures in the synagogue. While it is almost if not quite certain that the Name was originally pronounced Yahweh,
this pronunciation was not indicated when the Masoretes added vowel sounds to the consonantal Hebrew text. To the four consonants YHWH of the Name, which had come to be regarded as too sacred to be pronounced, they attached vowel signs indicating that in its place should be read the Hebrew word Adonai meaning Lord
(or Elohim meaning God
). Ancient Greek translators employed the word Kyrios (Lord
) for the Name. The Vulgate likewise used the Latin word Dominus (Lord
). The form Jehovah
is of late medieval origin; it is a combination of the consonants of the divine Name and the vowels attached to it by the Masoretes but belonging to an entirely different word. Although the American Standard Version (1901) had used Jehovah
to render the Tetragrammaton (the sound of Y being represented by J and the sound of W by V, as in Latin), for two reasons the Committees that produced the RSV and the NRSV returned to the more familiar usage of the King James Version. (1) The word Jehovah
does not accurately represent any form of the Name ever used in Hebrew. (2) The use of any proper name for the one and only God, as though there were other gods from whom the true God had to be distinguished, began to be discontinued in Judaism before the Christian era and is inappropriate for the universal faith of the Christian Church.
It will be seen that in the Psalms and in other prayers addressed to God, the archaic second-person singular pronouns (thee, thou, thine) and verb forms (art, hast, hadst) are no longer used. Although some readers may regret this change, it should be pointed out that in the original languages neither the OT nor the New makes any linguistic distinction between addressing a human being and addressing the Deity. Furthermore, in the tradition of the King James Version one will not expect to find the use of capital letters for pronouns that refer to the Deity—such capitalization is an unnecessary innovation that has only recently been introduced into a few English translations of the Bible. Finally, we have left to the discretion of the licensed publishers such matters as section headings, cross-references, and clues to the pronunciation of proper names.
This new version seeks to preserve all that is best in the English Bible as it has been known and used through the years. It is intended for use in public reading and congregational worship, as well as in private study, instruction, and meditation. We have resisted the temptation to introduce terms and phrases that merely reflect current moods, and have tried to put the message of the Scriptures in simple, enduring words and expressions that are worthy to stand in the great tradition of the King James Bible and its predecessors.
In traditional Judaism and Christianity, the Bible has been more than a historical document to be preserved or a classic of literature to be cherished and admired; it is recognized as the unique record of God’s dealings with people over the ages. The OT sets forth the call of a special people to enter into covenant relation with the God of justice and steadfast love and to bring God’s law to the nations. The NT records the life and work of Jesus Christ, the one in whom the Word became flesh,
as well as describes the rise and spread of the early Christian Church. The Bible carries its full message, not to those who regard it simply as a noble literary heritage of the past or who wish to use it to enhance political purposes and advance otherwise desirable goals, but to all persons and communities who read it so that they may discern and understand what God is saying to them. That message must not be disguised in phrases that are no longer clear, or hidden under words that have changed or lost their meaning; it must be presented in language that is direct and plain and meaningful to people today. It is the hope and prayer of the translators that this version of the Bible may continue to hold a large place in congregational life and to speak to all readers, young and old alike, helping them to understand and believe and respond to its message.
For the Committee,
BRUCE M. METZGER
THE HEBREW SCRIPTURES
Commonly Called
THE OLD TESTAMENT
Genesis
Genesis 1
Genesis 2
Genesis 3
Genesis 4
Genesis 5
Genesis 6
Genesis 7
Genesis 8
Genesis 9
Genesis 10
Genesis 11
Genesis 12
Genesis 13
Genesis 14
Genesis 15
Genesis 16
Genesis 17
Genesis 18
Genesis 19
Genesis 20
Genesis 21
Genesis 22
Genesis 23
Genesis 24
Genesis 25
Genesis 26
Genesis 27
Genesis 28
Genesis 29
Genesis 30
Genesis 31
Genesis 32
Genesis 33
Genesis 34
Genesis 35
Genesis 36
Genesis 37
Genesis 38
Genesis 39
Genesis 40
Genesis 41
Genesis 42
Genesis 43
Genesis 44
Genesis 45
Genesis 46
Genesis 47
Genesis 48
Genesis 49
Genesis 50
Read
In the beginning …
In this the first book of the Pentateuch—the first five books of the Bible—we see the genesis, or creation, of the universe and of a nation: Israel. Through this nation, God’s plan of salvation—made necessary by the fall of the first humans—would unfold.
Meditate
So God created humankind in his image, in the image of God he created them; male and female he created them. God blessed them, and God said to them, Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.
—Genesis 1:27–28
I will put enmity between you and the woman, and between your offspring and hers; he will strike your head, and you will strike his heel.
—Genesis 3:15
I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you.
—Genesis 17:7
Contemplate
As you read the familiar Bible stories of Genesis reflect on the themes of relationships, redemption, and faithfulness. A sovereign God chose to reach out to the fallen world through a covenant made with the family line of Abraham. Ask yourself, What is my view of God? Is God close or distant?
Examine how your view of God dovetails with what the Bible describes about God.
Pray
Abraham was known as a friend of God, because of his faith in God and his intimate communion with God (see James 2:23 and Genesis 15; 17; 18). Consider in silence what your prayer life says about your friendship with God. Let Abraham’s example inspire you to a deeper, more persistent level of communication with the One who made you in his image.
DAY 1: THE LIMITS OF IMAGINATION
Read
Genesis 1:1–3:24
Genesis 1
Six Days of Creation and the Sabbath
¹ IN THE beginning when God created [1] the heavens and the earth, ² the earth was a formless void and darkness covered the face of the deep, while a wind from God [2] swept over the face of the waters. ³ Then God said, Let there be light
; and there was light. ⁴ And God saw that the light was good; and God separated the light from the darkness. ⁵ God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.
⁶ And God said, Let there be a dome in the midst of the waters, and let it separate the waters from the waters.
⁷ So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. ⁸ God called the dome Sky. And there was evening and there was morning, the second day.
⁹ And God said, Let the waters under the sky be gathered together into one place, and let the dry land appear.
And it was so. ¹⁰ God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. ¹¹ Then God said, Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.
And it was so. ¹² The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. ¹³ And there was evening and there was morning, the third day.
¹⁴ And God said, Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, ¹⁵ and let them be lights in the dome of the sky to give light upon the earth.
And it was so. ¹⁶ God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. ¹⁷ God set them in the dome of the sky to give light upon the earth, ¹⁸ to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. ¹⁹ And there was evening and there was morning, the fourth day.
²⁰ And God said, Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.
²¹ So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. ²² God blessed them, saying, Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.
²³ And there was evening and there was morning, the fifth day.
²⁴ And God said, Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.
And it was so. ²⁵ God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.
²⁶ Then God said, "Let us make humankind [3] in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, [4] and over every creeping thing that creeps upon the earth."
²⁷ So God created humankind [5] in his image,
in the image of God he created them; [6]
male and female he created them.
²⁸ God blessed them, and God said to them, Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.
²⁹ God said, See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. ³⁰ And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.
And it was so. ³¹ God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.
Genesis 2
Another Account of the Creation
¹ THUS the heavens and the earth were finished, and all their multitude. ² And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. ³ So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation.
⁴ These are the generations of the heavens and the earth when they were created.
In the day that the LORD [7] God made the earth and the heavens, ⁵ when no plant of the field was yet in the earth and no herb of the field had yet sprung up—for the LORD God had not caused it to rain upon the earth, and there was no one to till the ground; ⁶ but a stream would rise from the earth, and water the whole face of the ground— ⁷ then the LORD God formed man from the dust of the ground, [8] and breathed into his nostrils the breath of life; and the man became a living being. ⁸ And the LORD God planted a garden in Eden, in the east; and there he put the man whom he had formed. ⁹ Out of the ground the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
¹⁰ A river flows out of Eden to water the garden, and from there it divides and becomes four branches. ¹¹ The name of the first is Pishon; it is the one that flows around the whole land of Havilah, where there is gold; ¹² and the gold of that land is good; bdellium and onyx stone are there. ¹³ The name of the second river is Gihon; it is the one that flows around the whole land of Cush. ¹⁴ The name of the third river is Tigris, which flows east of Assyria. And the fourth river is the Euphrates.
¹⁵ The LORD God took the man and put him in the garden of Eden to till it and keep it. ¹⁶ And the LORD God commanded the man, You may freely eat of every tree of the garden; ¹⁷ but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.
¹⁸ Then the LORD God said, It is not good that the man should be alone; I will make him a helper as his partner.
¹⁹ So out of the ground the LORD God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. ²⁰ The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man [9] there was not found a helper as his partner. ²¹ So the LORD God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. ²² And the rib that the LORD God had taken from the man he made into a woman and brought her to the man. ²³ Then the man said,
"This at last is bone of my bones
and flesh of my flesh;
this one shall be called Woman, [10]
for out of Man [11] this one was taken."
²⁴ Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh. ²⁵ And the man and his wife were both naked, and were not ashamed.
Genesis 3
The First Sin and Its Punishment
¹ NOW the serpent was more crafty than any other wild animal that the LORD God had made. He said to the woman, Did God say, ‘You shall not eat from any tree in the garden’?
² The woman said to the serpent, We may eat of the fruit of the trees in the garden; ³ but God said, ‘You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.’
⁴ But the serpent said to the woman, "You will not die; ⁵ for God knows that when you eat of it your eyes will be opened, and you will be like God, [12] knowing good and evil." ⁶ So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate. ⁷ Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made loincloths for themselves.
⁸ They heard the sound of the LORD God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. ⁹ But the LORD God called to the man, and said to him, Where are you?
¹⁰ He said, I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.
¹¹ He said, Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?
¹² The man said, The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.
¹³ Then the LORD God said to the woman, What is this that you have done?
The woman said, The serpent tricked me, and I ate.
¹⁴ The LORD God said to the serpent,
"Because you have done this,
cursed are you among all animals
and among all wild creatures;
upon your belly you shall go,
and dust you shall eat
all the days of your life.
¹⁵ I will put enmity between you and the woman,
and between your offspring and hers;
he will strike your head,
and you will strike his heel."
¹⁶ To the woman he said,
"I will greatly increase your pangs in childbearing;
in pain you shall bring forth children,
yet your desire shall be for your husband,
and he shall rule over you."
¹⁷ And to the man [13] he said,
"Because you have listened to the voice of your wife,
and have eaten of the tree
about which I commanded you,
‘You shall not eat of it,’
cursed is the ground because of you;
in toil you shall eat of it all the days of your life;
¹⁸ thorns and thistles it shall bring forth for you;
and you shall eat the plants of the field.
¹⁹ By the sweat of your face
you shall eat bread
until you return to the ground,
for out of it you were taken;
you are dust,
and to dust you shall return."
²⁰ The man named his wife Eve, [14] because she was the mother of all living. ²¹ And the LORD God made garments of skins for the man [15] and for his wife, and clothed them.
²² Then the LORD God said, See, the man has become like one of us, knowing good and evil; and now, he might reach out his hand and take also from the tree of life, and eat, and live forever
— ²³ therefore the LORD God sent him forth from the garden of Eden, to till the ground from which he was taken. ²⁴ He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a sword flaming and turning to guard the way to the tree of life.
Meditate
So God created humankind in his image, in the image of God he created them; male and female he created them. (Genesis 1:27)
Contemplate
When the Scripture states that man was made in the image of God, we dare not add to that statement an idea from our own head and make it mean in the exact image.
To do so is to make man a replica of God, and that is to lose the unicity of God and end with no God at all. It is to break down the wall, infinitely high, that separates That-which-is-God from that-which-is-not-God. To think of creature and Creator as alike in essential being is to rob God of most of His attributes and reduce Him to the status of a creature.
It is, for instance, to rob Him of His infinitude: there cannot be two unlimited substances in the universe. It is to take away His sovereignty: there cannot be two absolutely free beings in the universe, for sooner or later two completely free wills must collide. These attributes, to mention no more, require that there be but one to whom they belong.
When we try to imagine what God is like we must of necessity use that-which-is-not-God as the raw material for our minds to work on; hence whatever we visualize God to be, He is not, for we have constructed our image out of that which He has made and what He has made is not God. If we insist upon trying to imagine Him, we end with an idol, made not with hands but with thoughts; and an idol of the mind is as offensive to God as an idol of the hand.
—A. W. Tozer, The Knowledge of the Holy
What tendencies in my thoughts about God do I need to suspect as efforts to see God in my likeness rather than the other way around? How does it impact my understanding of who God is? How do I worship and love someone I can’t fully imagine?
Pray
O God, you are revealed in your Word and in your work in me. Help me not to confuse That-which-is-God
from that-which-is-not-God.
Help me to consider my likeness to you as a constant invitation to know you better.
DAY 2: RESISTING SIN
Read
Genesis 4:1–5:32
Genesis 4
Cain Murders Abel
¹ NOW tof the descendants of Adamhe man knew his wife Eve, and she conceived and bore Cain, saying, "I have produced [16] a man with the help of the LORD. ² Next she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a tiller of the ground. ³ In the course of time Cain brought to the LORD an offering of the fruit of the ground, ⁴ and Abel for his part brought of the firstlings of his flock, their fat portions. And the LORD had regard for Abel and his offering, ⁵ but for Cain and his offering he had no regard. So Cain was very angry, and his countenance fell. ⁶ The LORD said to Cain,
Why are you angry, and why has your countenance fallen? ⁷ If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it."
⁸ Cain said to his brother Abel, Let us go out to the field.
[17] And when they were in the field, Cain rose up against his brother Abel, and killed him. ⁹ Then the LORD said to Cain, Where is your brother Abel?
He said, I do not know; am I my brother’s keeper?
¹⁰ And the LORD said, What have you done? Listen; your brother’s blood is crying out to me from the ground! ¹¹ And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. ¹² When you till the ground, it will no longer yield to you its strength; you will be a fugitive and a wanderer on the earth.
¹³ Cain said to the LORD, My punishment is greater than I can bear! ¹⁴ Today you have driven me away from the soil, and I shall be hidden from your face; I shall be a fugitive and a wanderer on the earth, and anyone who meets me may kill me.
¹⁵ Then the LORD said to him, Not so! [18] Whoever kills Cain will suffer a sevenfold vengeance.
And the LORD put a mark on Cain, so that no one who came upon him would kill him. ¹⁶ Then Cain went away from the presence of the LORD, and settled in the land of Nod, [19] east of Eden.
Beginnings of Civilization
¹⁷ Cain knew his wife, and she conceived and bore Enoch; and he built a city, and named it Enoch after his son Enoch. ¹⁸ To Enoch was born Irad; and Irad was the father of Mehujael, and Mehujael the father of Methushael, and Methushael the father of Lamech. ¹⁹ Lamech took two wives; the name of the one was Adah, and the name of the other Zillah. ²⁰ Adah bore Jabal; he was the ancestor of those who live in tents and have livestock. ²¹ His brother’s name was Jubal; he was the ancestor of all those who play the lyre and pipe. ²² Zillah bore Tubal-cain, who made all kinds of bronze and iron tools. The sister of Tubal-cain was Naamah.
²³ Lamech said to his wives:
"Adah and Zillah, hear my voice;
you wives of Lamech, listen to what I say:
I have killed a man for wounding me,
a young man for striking me.
²⁴ If Cain is avenged sevenfold,
truly Lamech seventy-sevenfold."
²⁵ Adam knew his wife again, and she bore a son and named him Seth, for she said, "God has appointed [20] for me another child instead of Abel, because Cain killed him." ²⁶ To Seth also a son was born, and he named him Enosh. At that time people began to invoke the name of the LORD.
Genesis 5
Adam’s Descendants to Noah and His Sons
¹ THIS is the list of the descendants of Adam. When God created humankind, [21] he made them [22] in the likeness of God. ² Male and female he created them, and he blessed them and named them Humankind
[23] when they were created.
³ When Adam had lived one hundred thirty years, he became the father of a son in his likeness, according to his image, and named him Seth. ⁴ The days of Adam after he became the father of Seth were eight hundred years; and he had other sons and daughters. ⁵ Thus all the days that Adam lived were nine hundred thirty years; and he died.
⁶ When Seth had lived one hundred five years, he became the father of Enosh. ⁷ Seth lived after the birth of Enosh eight hundred seven years, and had other sons and daughters. ⁸ Thus all the days of Seth were nine hundred twelve years; and he died.
⁹ When Enosh had lived ninety years, he became the father of Kenan. ¹⁰ Enosh lived after the birth of Kenan eight hundred fifteen years, and had other sons and daughters. ¹¹ Thus all the days of Enosh were nine hundred five years; and he died.
¹² When Kenan had lived seventy years, he became the father of Mahalalel. ¹³ Kenan lived after the birth of Mahalalel eight hundred and forty years, and had other sons and daughters. ¹⁴ Thus all the days of Kenan were nine hundred and ten years; and he died.
¹⁵ When Mahalalel had lived sixty-five years, he