|An Inclusive Version|
This revolutionary new version, adapted from the New Revised Standard Version and edited by six scholars -- three men and three women -- pushes the English language to new levels of inclusive expression. This work addresses such issues as race, gender, and ethnicity more directly than ever before.
There are two reasons for this new version. The languages into which the Bible is rendered are changing. New manuscripts are discovered that are older and more reliable, and new investigations into the meanings of words reveal that more accurate renderings are possible.
People who have disabilities are not referred to as "the blind" or "the lame," but as "people who are blind" or "those who are lame." Because the church does not assume that God is a male being, in this version God is never referred to by a masculine pronoun, or by any pronoun at all. As the church does not believe that God is literally a father and understands "Father" to be a metaphor, "Father" is rendered in this version by a new metaphor, "Father-Mother." When Jesus is called "Son of God" or "Son of the Blessed One," and the maleness of the historical person Jesus is not relevant, but the "Son's" intimate relation to the "Father" is being spoken about, the formal equivalent "Child" is used for "Son," and gender-specific pronouns referring to the "Child" are avoided. This version uses "the Human One" as a formal equivalent to "the Son of Man." In the genealogy that begins the Gospel of Matthew, women's names, where they are known, have been added, e.g., David and Bathsheba, the wife of Uriah, were the parents of Solomon. These are a few examples of changes made in this version.
Oxford University Press (1995)
[Tyndale House, Cambridge, United Kingdom]
In the beginning was the Word, and the Word was with God, and the Word was God. The Word was in the beginning with God. All things came into being through the Word, and without the Word not one thing came into being.
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