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Ezra 9

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1 After these things had been done, the officials approached me and said, "The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands with their abominations, from the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

2 For they have taken some of their daughters to be wives for themselves and for their sons; so that the holy race has mixed itself with the peoples of the lands. And in this faithlessness the hand of the officials and chief men has been foremost."

3 When I heard this, I rent my garments and my mantle, and pulled hair from my head and beard, and sat appalled.

4 Then all who trembled at the words of the God of Israel, because of the faithlessness of the returned exiles, gathered round me while I sat appalled until the evening sacrifice.

5 And at the evening sacrifice I rose from my fasting, with my garments and my mantle rent, and fell upon my knees and spread out my hands to the LORD my God,

6 saying: "O my God, I am ashamed and blush to lift my face to thee, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens.

7 From the days of our fathers to this day we have been in great guilt; and for our iniquities we, our kings, and our priests have been given into the hand of the kings of the lands, to the sword, to captivity, to plundering, and to utter shame, as at this day.

8 But now for a brief moment favor has been shown by the LORD our God, to leave us a remnant, and to give us a secure hold within his holy place, that our God may brighten our eyes and grant us a little reviving in our bondage.

9 For we are bondmen; yet our God has not forsaken us in our bondage, but has extended to us his steadfast love before the kings of Persia, to grant us some reviving to set up the house of our God, to repair its ruins, and to give us protection in Judea and Jerusalem.

10 "And now, O our God, what shall we say after this? For we have forsaken thy commandments,

11 which thou didst command by thy servants the prophets, saying, `The land which you are entering, to take possession of it, is a land unclean with the pollutions of the peoples of the lands, with their abominations which have filled it from end to end with their uncleanness.

12 Therefore give not your daughters to their sons, neither take their daughters for your sons, and never seek their peace or prosperity, that you may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.'

13 And after all that has come upon us for our evil deeds and for our great guilt, seeing that thou, our God, hast punished us less than our iniquities deserved and hast given us such a remnant as this,

14 shall we break thy commandments again and intermarry with the peoples who practice these abominations? Wouldst thou not be angry with us till thou wouldst consume us, so that there should be no remnant, nor any to escape?

15 O LORD the God of Israel, thou art just, for we are left a remnant that has escaped, as at this day. Behold, we are before thee in our guilt, for none can stand before thee because of this."

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The Revised Standard Version (RSV)

The Revised Standard Version (RSV) is a widely respected English translation of the Bible that was first published in 1952 by the National Council of Churches. It was developed as a revision of the American Standard Version (ASV) of 1901, with the primary aim of providing a more accurate and readable text while retaining the literary qualities of its predecessor. The RSV sought to modernize the language of the ASV without sacrificing its faithfulness to the original Hebrew, Aramaic, and Greek manuscripts, making it a significant milestone in the history of English Bible translations.

One of the key features of the RSV is its commitment to formal equivalence, or a word-for-word translation approach. This method ensures that the translation closely mirrors the structure and wording of the original texts, allowing readers to engage more directly with the biblical languages. The translators of the RSV were guided by the latest biblical scholarship of their time, and they endeavored to produce a text that was both accurate and elegant. This combination of precision and literary quality has made the RSV a popular choice for both academic study and liturgical use.

The RSV also stands out for its ecumenical appeal. It was one of the first translations to be accepted across a wide range of Christian denominations, including Protestant, Catholic, and Orthodox traditions. This broad acceptance was partly due to the inclusive approach of the translation committee, which included scholars from various religious backgrounds. The RSV’s ecumenical nature helped it gain widespread usage in churches, seminaries, and universities, fostering a greater sense of unity among different Christian communities.

Despite its many strengths, the RSV has faced some criticism over the years. Some conservative scholars and readers have expressed concerns about certain translation choices, arguing that they reflect modernist theological perspectives. Additionally, the RSV’s use of archaic language in certain passages has been a point of contention for those seeking a more contemporary rendering of the Bible. Nonetheless, the Revised Standard Version remains a highly respected and influential translation, valued for its accuracy, literary excellence, and broad ecumenical acceptance. It continues to serve as a foundation for later revisions and translations, such as the New Revised Standard Version (NRSV) and the English Standard Version (ESV).