« | Nehemiah 10 | » |
1 The sealed document bore these signatures: Nehemiah the governor, son of Hacaliah, Zedekiah,
2 Seraiah, Azariah, Jeremiah,
3 Pashhur, Amariah, Malkijah,
4 Hattush, Shebaniah, Malluch,
5 Harim, Meremoth, Obadiah,
6 Daniel, Ginnethon, Baruch,
7 Meshullam, Abijah, Mijamin,
8 Maaziah, Bilgai, and Shemaiah. These were the priests.
9 The Levites: Jeshua son of Azaniah, Binnui of the sons of Henadad, Kadmiel,
10 and their kinsmen: Shebaniah, Hodiah, Kelita, Pelaiah, Hanan,
11 Mica, Rehob, Hashabiah,
12 Zaccur, Sherebiah, Shebaniah,
13 Hodiah, Bani, and Beninu.
14 The heads of the people: Parosh, Pahath-Moab, Elam, Zattu, Bani,
15 Bunni, Azgad, Bebai,
16 Adonijah, Bigvai, Adin,
17 Ater, Hezekiah, Azzur,
18 Hodiah, Hashum, Bezai,
19 Hariph, Anathoth, Nebai,
20 Magpiash, Meshullam, Hezir,
21 Meshezabel, Zadok, Jaddua,
22 Pelatiah, Hanan, Anaiah,
23 Hoshea, Hananiah, Hasshub,
24 Hallohesh, Pilha, Shobek,
25 Rehum, Hashabnah, Maaseiah,
26 Ahiah, Hanan, Anan,
27 Malluch, Harim, and Baanah.
28 The rest of the people, priests, Levites, security guards, singers, Temple staff, and all who separated themselves from the foreign neighbors to keep The Revelation of God, together with their wives, sons, daughters--everyone old enough to understand--
29 all joined their noble kinsmen in a binding oath to follow The Revelation of God given through Moses the servant of God, to keep and carry out all the commandments of GOD our Master, all his decisions and standards.
30 Thus: We will not marry our daughters to our foreign neighbors nor let our sons marry their daughters.
31 When the foreign neighbors bring goods or grain to sell on the Sabbath we won't trade with them--not on the Sabbath or any other holy day. Every seventh year we will leave the land fallow and cancel all debts.
32 We accept the responsibility for paying an annual tax of one-third of a shekel (about an eighth ounce) for providing The Temple of our God with
33 bread for the Table regular Grain-Offerings regular Whole-Burnt-Offerings offerings for the Sabbaths, New Moons, and appointed feasts, Dedication-Offerings, Absolution-Offerings to atone for Israel maintenance of The Temple of our God.
34 We--priests, Levites, and the people--have cast lots to see when each of our families will bring wood for burning on the Altar of our GOD, following the yearly schedule set down in The Revelation.
35 We take responsibility for delivering annually to The Temple of GOD the firstfruits of our crops and our orchards,
36 our firstborn sons and cattle, and the firstborn from our herds and flocks for the priests who serve in The Temple of our God--just as it is set down in The Revelation.
37 We will bring the best of our grain, of our contributions, of the fruit of every tree, of wine, and of oil to the priests in the storerooms of The Temple of our God. We will bring the tithes from our fields to the Levites, since the Levites are appointed to collect the tithes in the towns where we work.
38 We'll see to it that a priest descended from Aaron will supervise the Levites as they collect the tithes and make sure that they take a tenth of the tithes to the treasury in The Temple of our God.
39 We'll see to it that the People of Israel and Levites bring the grain, wine, and oil to the storage rooms where the vessels of the Sanctuary are kept and where the priests who serve, the security guards, and the choir meet. We will not neglect The Temple of our God.
The Message (MSG)
The Message (MSG) is a contemporary, paraphrased translation of the Bible, crafted to bring the scriptures to life in modern, conversational English. Developed by pastor and scholar Eugene H. Peterson, The Message was published in segments starting in 1993, with the complete Bible released in 2002. Peterson’s aim was to make the Bible accessible and engaging for today’s readers, breaking down the barriers posed by traditional, formal language. His work sought to capture the original tone, rhythm, and intent of the biblical texts, presenting them in a way that resonates with contemporary audiences.
One of the defining characteristics of The Message is its use of dynamic equivalence, focusing on conveying the thoughts and meanings behind the original texts rather than adhering to a word-for-word translation. This approach allows for the use of idiomatic expressions and modern phrasing, making the scriptures feel more relatable and immediate. Peterson, who had a deep understanding of both the biblical languages and modern culture, aimed to bridge the gap between the ancient world of the Bible and the everyday experiences of today’s readers.
The Message has been praised for its readability and ability to convey the emotional and narrative elements of the Bible in a fresh, vivid manner. Its accessible language makes it particularly appealing to those who might find traditional translations difficult to understand or intimidating. Many readers appreciate The Message for its ability to make familiar passages feel new and impactful, often shedding light on the scriptures in ways that resonate on a personal level. It is frequently used in personal devotions, group studies, and church services where clarity and relatability are paramount.
Despite its popularity, The Message has faced criticism from some scholars and traditionalists who argue that its paraphrased nature can lead to oversimplification and loss of nuance. Critics contend that in striving for contemporary relevance, The Message sometimes departs too far from the original texts, potentially altering the intended meanings. However, supporters of The Message appreciate its ability to engage modern readers and spark interest in the Bible, seeing it as a valuable tool for evangelism and discipleship. Overall, The Message stands out as a bold and innovative translation that has made a significant impact on how many people experience and understand the Bible.