« | Numbers 25 | » |
1 While Israel was staying at Shittim, the people began to have sexual relations with the women of Moab.
2 These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods.
3 Thus Israel yoked itself to the Baal of Peor, and the LORD's anger was kindled against Israel.
4 The LORD said to Moses, "Take all the chiefs of the people, and impale them in the sun before the LORD, in order that the fierce anger of the LORD may turn away from Israel."
5 And Moses said to the judges of Israel, "Each of you shall kill any of your people who have yoked themselves to the Baal of Peor."
6 Just then one of the Israelites came and brought a Midianite woman into his family, in the sight of Moses and in the sight of the whole congregation of the Israelites, while they were weeping at the entrance of the tent of meeting.
7 When Phinehas son of Eleazar, son of Aaron the priest, saw it, he got up and left the congregation. Taking a spear in his hand,
8 he went after the Israelite man into the tent, and pierced the two of them, the Israelite and the woman, through the belly. So the plague was stopped among the people of Israel.
9 Nevertheless those that died by the plague were twenty-four thousand.
10 The LORD spoke to Moses, saying:
11 "Phinehas son of Eleazar, son of Aaron the priest, has turned back my wrath from the Israelites by manifesting such zeal among them on my behalf that in my jealousy I did not consume the Israelites.
12 Therefore say, 'I hereby grant him my covenant of peace.
13 It shall be for him and for his descendants after him a covenant of perpetual priesthood, because he was zealous for his God, and made atonement for the Israelites.'"
14 The name of the slain Israelite man, who was killed with the Midianite woman, was Zimri son of Salu, head of an ancestral house belonging to the Simeonites.
15 The name of the Midianite woman who was killed was Cozbi daughter of Zur, who was the head of a clan, an ancestral house in Midian.
16 The LORD said to Moses,
17 "Harass the Midianites, and defeat them;
18 for they have harassed you by the trickery with which they deceived you in the affair of Peor, and in the affair of Cozbi, the daughter of a leader of Midian, their sister; she was killed on the day of the plague that resulted from Peor."
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.