« | Leviticus 22 | » |
1 The LORD spoke to Moses, saying:
2 Direct Aaron and his sons to deal carefully with the sacred donations of the people of Israel, which they dedicate to me, so that they may not profane my holy name; I am the LORD.
3 Say to them: If anyone among all your offspring throughout your generations comes near the sacred donations, which the people of Israel dedicate to the LORD, while he is in a state of uncleanness, that person shall be cut off from my presence: I am the LORD.
4 No one of Aaron's offspring who has a leprous disease or suffers a discharge may eat of the sacred donations until he is clean. Whoever touches anything made unclean by a corpse or a man who has had an emission of semen,
5 and whoever touches any swarming thing by which he may be made unclean or any human being by whom he may be made unclean-- whatever his uncleanness may be--
6 the person who touches any such shall be unclean until evening and shall not eat of the sacred donations unless he has washed his body in water.
7 When the sun sets he shall be clean; and afterward he may eat of the sacred donations, for they are his food.
8 That which died or was torn by wild animals he shall not eat, becoming unclean by it: I am the LORD.
9 They shall keep my charge, so that they may not incur guilt and die in the sanctuary for having profaned it: I am the LORD; I sanctify them.
10 No lay person shall eat of the sacred donations. No bound or hired servant of the priest shall eat of the sacred donations;
11 but if a priest acquires anyone by purchase, the person may eat of them; and those that are born in his house may eat of his food.
12 If a priest's daughter marries a layman, she shall not eat of the offering of the sacred donations;
13 but if a priest's daughter is widowed or divorced, without offspring, and returns to her father's house, as in her youth, she may eat of her father's food. No lay person shall eat of it.
14 If a man eats of the sacred donation unintentionally, he shall add one-fifth of its value to it, and give the sacred donation to the priest.
15 No one shall profane the sacred donations of the people of Israel, which they offer to the LORD,
16 causing them to bear guilt requiring a guilt offering, by eating their sacred donations: for I am the LORD; I sanctify them.
17 The LORD spoke to Moses, saying:
18 Speak to Aaron and his sons and all the people of Israel and say to them: When anyone of the house of Israel or of the aliens residing in Israel presents an offering, whether in payment of a vow or as a freewill offering that is offered to the LORD as a burnt offering,
19 to be acceptable in your behalf it shall be a male without blemish, of the cattle or the sheep or the goats.
20 You shall not offer anything that has a blemish, for it will not be acceptable in your behalf.
21 When anyone offers a sacrifice of well-being to the LORD, in fulfillment of a vow or as a freewill offering, from the herd or from the flock, to be acceptable it must be perfect; there shall be no blemish in it.
22 Anything blind, or injured, or maimed, or having a discharge or an itch or scabs-- these you shall not offer to the LORD or put any of them on the altar as offerings by fire to the LORD.
23 An ox or a lamb that has a limb too long or too short you may present for a freewill offering; but it will not be accepted for a vow.
24 Any animal that has its testicles bruised or crushed or torn or cut, you shall not offer to the LORD; such you shall not do within your land,
25 nor shall you accept any such animals from a foreigner to offer as food to your God; since they are mutilated, with a blemish in them, they shall not be accepted in your behalf.
26 The LORD spoke to Moses, saying:
27 When an ox or a sheep or a goat is born, it shall remain seven days with its mother, and from the eighth day on it shall be acceptable as the LORD's offering by fire.
28 But you shall not slaughter, from the herd or the flock, an animal with its young on the same day.
29 When you sacrifice a thanksgiving offering to the LORD, you shall sacrifice it so that it may be acceptable in your behalf.
30 It shall be eaten on the same day; you shall not leave any of it until morning: I am the LORD.
31 Thus you shall keep my commandments and observe them: I am the LORD.
32 You shall not profane my holy name, that I may be sanctified among the people of Israel: I am the LORD; I sanctify you,
33 I who brought you out of the land of Egypt to be your God: I am the LORD.
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.