« | Ezekiel 45 | » |
1 When you allot the land as an inheritance, you shall set aside for the LORD a portion of the land as a holy district, twenty-five thousand cubits long and twenty thousand cubits wide; it shall be holy throughout its entire extent.
2 Of this, a square plot of five hundred by five hundred cubits shall be for the sanctuary, with fifty cubits for an open space around it.
3 In the holy district you shall measure off a section twenty-five thousand cubits long and ten thousand wide, in which shall be the sanctuary, the most holy place.
4 It shall be a holy portion of the land; it shall be for the priests, who minister in the sanctuary and approach the LORD to minister to him; and it shall be both a place for their houses and a holy place for the sanctuary.
5 Another section, twenty-five thousand cubits long and ten thousand cubits wide, shall be for the Levites who minister at the temple, as their holding for cities to live in.
6 Alongside the portion set apart as the holy district you shall assign as a holding for the city an area five thousand cubits wide, and twenty-five thousand cubits long; it shall belong to the whole house of Israel.
7 And to the prince shall belong the land on both sides of the holy district and the holding of the city, alongside the holy district and the holding of the city, on the west and on the east, corresponding in length to one of the tribal portions, and extending from the western to the eastern boundary
8 of the land. It is to be his property in Israel. And my princes shall no longer oppress my people; but they shall let the house of Israel have the land according to their tribes.
9 Thus says the Lord GOD: Enough, O princes of Israel! Put away violence and oppression, and do what is just and right. Cease your evictions of my people, says the Lord GOD.
10 You shall have honest balances, an honest ephah, and an honest bath.
11 The ephah and the bath shall be of the same measure, the bath containing one-tenth of a homer, and the ephah one-tenth of a homer; the homer shall be the standard measure.
12 The shekel shall be twenty gerahs. Twenty shekels, twenty-five shekels, and fifteen shekels shall make a mina for you.
13 This is the offering that you shall make: one-sixth of an ephah from each homer of wheat, and one-sixth of an ephah from each homer of barley,
14 and as the fixed portion of oil, one-tenth of a bath from each cor (the cor, like the homer, contains ten baths);
15 and one sheep from every flock of two hundred, from the pastures of Israel. This is the offering for grain offerings, burnt offerings, and offerings of well-being, to make atonement for them, says the Lord GOD.
16 All the people of the land shall join with the prince in Israel in making this offering.
17 But this shall be the obligation of the prince regarding the burnt offerings, grain offerings, and drink offerings, at the festivals, the new moons, and the sabbaths, all the appointed festivals of the house of Israel: he shall provide the sin offerings, grain offerings, the burnt offerings, and the offerings of well-being, to make atonement for the house of Israel.
18 Thus says the Lord GOD: In the first month, on the first day of the month, you shall take a young bull without blemish, and purify the sanctuary.
19 The priest shall take some of the blood of the sin offering and put it on the doorposts of the temple, the four corners of the ledge of the altar, and the posts of the gate of the inner court.
20 You shall do the same on the seventh day of the month for anyone who has sinned through error or ignorance; so you shall make atonement for the temple.
21 In the first month, on the fourteenth day of the month, you shall celebrate the festival of the passover, and for seven days unleavened bread shall be eaten.
22 On that day the prince shall provide for himself and all the people of the land a young bull for a sin offering.
23 And during the seven days of the festival he shall provide as a burnt offering to the LORD seven young bulls and seven rams without blemish, on each of the seven days; and a male goat daily for a sin offering.
24 He shall provide as a grain offering an ephah for each bull, an ephah for each ram, and a hin of oil to each ephah.
25 In the seventh month, on the fifteenth day of the month and for the seven days of the festival, he shall make the same provision for sin offerings, burnt offerings, and grain offerings, and for the oil.
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.