« | 1 Chronicles 5 | » |
1 The family of Reuben the firstborn of Israel: Though Reuben was Israel's firstborn, after he slept with his father's concubine, a defiling act, his rights as the firstborn were passed on to the sons of Joseph son of Israel. He lost his "firstborn" place in the family tree.
2 And even though Judah became the strongest of his brothers and King David eventually came from that family, the firstborn rights stayed with Joseph.
3 The sons of Reuben, firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi.
4 The descendants of Joel: Shemaiah his son, Gog his son, Shimei his son,
5 Micah his son, Reaiah his son, Baal his son,
6 and Beerah his son, whom Tiglath-Pileser king of Assyria took into exile. Beerah was the prince of the Reubenites.
7 Beerah's brothers are listed in the family tree by families: first Jeiel, followed by Zechariah:
8 then Bela son of Azaz, the son of Shema, the son of Joel. Joel lived in the area from Aroer to Nebo and Baal Meon.
9 His family occupied the land up to the edge of the desert that goes all the way to the Euphrates River, since their growing herds of livestock spilled out of Gilead.
10 During Saul's reign they fought and defeated the Hagrites; they then took over their tents and lived in them on the eastern frontier of Gilead.
11 The family of Gad were their neighbors in Bashan, as far as Salecah:
12 Joel was the chief, Shapham the second-in-command, and then Janai, the judge in Bashan.
13 Their brothers, by families, were Michael, Meshullam, Sheba, Jorai, Jacan, Zia, and Eber--seven in all.
14 These were the sons of Abihail son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz.
15 Ahi son of Abdiel, the son of Guni, was head of their family.
16 The family of Gad lived in Gilead and Bashan, including the outlying villages and extending as far as the pastures of Sharon.
17 They were all written into the official family tree during the reigns of Jotham king of Judah and Jeroboam king of Israel.
18 The families of Reuben, Gad, and the half-tribe of Manasseh had 44,760 men trained for war--physically fit and skilled in handling shield, sword, and bow.
19 They fought against the Hagrites, Jetur, Naphish, and Nodab.
20 God helped them as they fought. God handed the Hagrites and all their allies over to them, because they cried out to him during the battle. God answered their prayers because they trusted him.
21 They plundered the Hagrite herds and flocks: 50,000 camels, 250,000 sheep, and 2,000 donkeys. They also captured 100,000 people.
22 Many were killed, because the battle was God's. They lived in that country until the exile.
23 The half-tribe of Manasseh had a large population. They occupied the land from Bashan to Baal Hermon, that is, to Senir (Mount Hermon).
24 The heads of their families were Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel--brave warriors, famous, and heads of their families.
25 But they were not faithful to the God of their ancestors. They took up with the ungodly gods of the peoples of the land whom God had gotten rid of before they arrived.
26 So the God of Israel stirred up the spirit of Pul king of Assyria (Tiglath-Pileser king of Assyria) to take the families of Reuben, Gad, and the half-tribe of Manasseh into exile. He deported them to Halah, Habor, Hara, and the river of Gozan. They've been there ever since.
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.