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1 Chronicles 3

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1 King David ruled from Hebron for seven years and six months, and during that time he had six sons, who were born in the following order: Amnon, Daniel, Absalom, Adonijah, Shephatiah, and Ithream. Ahinoam from Jezreel was the mother of Amnon; Abigail from Carmel was the mother of Daniel; Maacah daughter of King Talmai of Geshur was the mother of Absalom; Haggith was the mother of Adonijah; Abital was the mother of Shephatiah; and Eglah was the mother of Ithream. David then ruled from Jerusalem for thirty-three years,

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5 and during that time, he had thirteen more sons. His wife Bathsheba daughter of Ammiel gave birth to Shimea, Shobab, Nathan, and Solomon.

6 David's other sons included Ibhar, Elishua, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet.

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9 David's other wives also gave birth to sons. Tamar was his daughter.

10 Solomon's descendants included the following kings: Rehoboam, Abijah, Asa, Jehoshaphat, Jehoram, Ahaziah, Joash, Amaziah, Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, and Josiah and his four sons, Johanan, Jehoiakim, Zedekiah, and Jehoahaz.

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16 Jehoiakim was the father of Jehoiachin and Zedekiah.

17 Jehoiachin, who was taken to Babylon as a prisoner, had seven sons: Shealtiel,

18 Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

19 Pedaiah had two sons: Zerubbabel and Shimei. Zerubbabel was the father of Meshullam, Hananiah, and Shelomith their sister.

20 He also had five other sons: Hashubah, Ohel, Berechiah, Hasadiah, and Jushabhesed.

21 Hananiah's descendants were Pelatiah, Jeshaiah, Rephaiah, Arnan, Obadiah, and Shecaniah,

22 the father of Shemaiah and the grandfather of Hattush, Igal, Bariah, Neariah, and Shaphat.

23 Neariah was the father of Elioenai, Hizkiah, and Azrikam.

24 Elioenai was the father of Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani.

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The Contemporary English Version (CEV)

The Contemporary English Version (CEV) is a modern Bible translation that aims to make the scriptures accessible and understandable to a broad audience, including children and those with limited English proficiency. Published by the American Bible Society in 1995, the CEV emphasizes clarity, readability, and ease of comprehension. Unlike more literal translations, the CEV uses a thought-for-thought translation philosophy, which focuses on conveying the original meaning of the text in a way that is clear and straightforward for contemporary readers.

One of the key features of the CEV is its use of everyday language and simple sentence structures. The translators avoided theological jargon and archaic terms, instead opting for language that is commonly used in daily conversation. This makes the CEV particularly well-suited for public reading, educational settings, and outreach programs where the audience might not be familiar with traditional biblical language. The translation strives to communicate the essence of the biblical message without the barriers that complex language can sometimes create.

The CEV also pays special attention to cultural sensitivity and inclusivity. The translators sought to avoid expressions and idioms that might be misunderstood or offensive in different cultural contexts. Additionally, the CEV includes gender-neutral language where appropriate, aiming to make the text more inclusive while still remaining faithful to the original manuscripts. This approach helps ensure that Bible teachings are accessible to a diverse global audience, promoting understanding and acceptance across different cultures and communities.

Despite its strengths, the CEV has faced some criticism from those who prefer more literal translations. Critics argue that the CEV emphasises on simplicity and readability which can sometimes result in a loss of nuance and depth found in the original languages. Some theologians and scholars believe that the thought-for-thought approach may oversimplify complex theological concepts. Nevertheless, the Contemporary English Version remains a valuable resource for many readers, offering a clear and approachable rendition of the Bible that is particularly effective for those new to the scriptures or those seeking a more accessible way to engage with the biblical text.