« | Nehemiah 13 |
1 On that day they read from the book of Moses in the hearing of the people; and in it was found written that no Ammonite or Moabite should ever enter the assembly of God,
2 because they did not meet the Israelites with bread and water, but hired Balaam against them to curse them-- yet our God turned the curse into a blessing.
3 When the people heard the law, they separated from Israel all those of foreign descent.
4 Now before this, the priest Eliashib, who was appointed over the chambers of the house of our God, and who was related to Tobiah,
5 prepared for Tobiah a large room where they had previously put the grain offering, the frankincense, the vessels, and the tithes of grain, wine, and oil, which were given by commandment to the Levites, singers, and gatekeepers, and the contributions for the priests.
6 While this was taking place I was not in Jerusalem, for in the thirty-second year of King Artaxerxes of Babylon I went to the king. After some time I asked leave of the king
7 and returned to Jerusalem. I then discovered the wrong that Eliashib had done on behalf of Tobiah, preparing a room for him in the courts of the house of God.
8 And I was very angry, and I threw all the household furniture of Tobiah out of the room.
9 Then I gave orders and they cleansed the chambers, and I brought back the vessels of the house of God, with the grain offering and the frankincense.
10 I also found out that the portions of the Levites had not been given to them; so that the Levites and the singers, who had conducted the service, had gone back to their fields.
11 So I remonstrated with the officials and said, "Why is the house of God forsaken?" And I gathered them together and set them in their stations.
12 Then all Judah brought the tithe of the grain, wine, and oil into the storehouses.
13 And I appointed as treasurers over the storehouses the priest Shelemiah, the scribe Zadok, and Pedaiah of the Levites, and as their assistant Hanan son of Zaccur son of Mattaniah, for they were considered faithful; and their duty was to distribute to their associates.
14 Remember me, O my God, concerning this, and do not wipe out my good deeds that I have done for the house of my God and for his service.
15 In those days I saw in Judah people treading wine presses on the sabbath, and bringing in heaps of grain and loading them on donkeys; and also wine, grapes, figs, and all kinds of burdens, which they brought into Jerusalem on the sabbath day; and I warned them at that time against selling food.
16 Tyrians also, who lived in the city, brought in fish and all kinds of merchandise and sold them on the sabbath to the people of Judah, and in Jerusalem.
17 Then I remonstrated with the nobles of Judah and said to them, "What is this evil thing that you are doing, profaning the sabbath day?
18 Did not your ancestors act in this way, and did not our God bring all this disaster on us and on this city? Yet you bring more wrath on Israel by profaning the sabbath."
19 When it began to be dark at the gates of Jerusalem before the sabbath, I commanded that the doors should be shut and gave orders that they should not be opened until after the sabbath. And I set some of my servants over the gates, to prevent any burden from being brought in on the sabbath day.
20 Then the merchants and sellers of all kinds of merchandise spent the night outside Jerusalem once or twice.
21 But I warned them and said to them, "Why do you spend the night in front of the wall? If you do so again, I will lay hands on you." From that time on they did not come on the sabbath.
22 And I commanded the Levites that they should purify themselves and come and guard the gates, to keep the sabbath day holy. Remember this also in my favor, O my God, and spare me according to the greatness of your steadfast love.
23 In those days also I saw Jews who had married women of Ashdod, Ammon, and Moab;
24 and half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but spoke the language of various peoples.
25 And I contended with them and cursed them and beat some of them and pulled out their hair; and I made them take an oath in the name of God, saying, "You shall not give your daughters to their sons, or take their daughters for your sons or for yourselves.
26 Did not King Solomon of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel; nevertheless, foreign women made even him to sin.
27 Shall we then listen to you and do all this great evil and act treacherously against our God by marrying foreign women?"
28 And one of the sons of Jehoiada, son of the high priest Eliashib, was the son-in-law of Sanballat the Horonite; I chased him away from me.
29 Remember them, O my God, because they have defiled the priesthood, the covenant of the priests and the Levites.
30 Thus I cleansed them from everything foreign, and I established the duties of the priests and Levites, each in his work;
31 and I provided for the wood offering, at appointed times, and for the first fruits. Remember me, O my God, for good.
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.