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1 Here is a list of Solomon's highest officials while he was king of Israel: Azariah son of Zadok was the priest; Elihoreph and Ahijah sons of Shisha were the secretaries; Jehoshaphat son of Ahilud kept the government records; Benaiah son of Jehoiada was the army commander; Zadok and Abiathar were priests; Azariah son of Nathan was in charge of the regional officers; Zabud son of Nathan was a priest and the king's advisor; Ahishar was the prime minister; Adoniram son of Abda was in charge of the forced labor.
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7 Solomon chose twelve regional officers, who took turns bringing food for him and his household. Each officer provided food from his region for one month of the year.
8 These were the twelve officers: The son of Hur was in charge of the hill country of Ephraim.
9 The son of Deker was in charge of the towns of Makaz, Shaalbim, Beth-Shemesh, and Elon-Beth-Hanan.
10 The son of Hesed was in charge of the towns of Arubboth and Socoh, and the region of Hepher.
11 The son of Abinadab was in charge of Naphath-Dor and was married to Solomon's daughter Taphath.
12 Baana son of Ahilud was in charge of the towns of Taanach and Megiddo. He was also in charge of the whole region of Beth-Shan near the town of Zarethan, south of Jezreel from Beth-Shan to Abel-Meholah to the other side of Jokmeam.
13 The son of Geber was in charge of the town of Ramoth in Gilead and the villages in Gilead belonging to the family of Jair, a descendant of Manasseh. He was also in charge of the region of Argob in Bashan, which had sixty walled towns with bronze bars on their gates.
14 Ahinadab son of Iddo was in charge of the territory of Mahanaim.
15 Ahimaaz was in charge of the territory of Naphtali and was married to Solomon's daughter Basemath.
16 Baana son of Hushai was in charge of the territory of Asher and the town of Bealoth.
17 Jehoshaphat son of Paruah was in charge of the territory of Issachar.
18 Shimei son of Ela was in charge of the territory of Benjamin.
19 Geber son of Uri was in charge of Gilead, where King Sihon of the Amorites and King Og of Bashan had lived. And one officer was in charge of the territory of Judah.
20 There were so many people living in Judah and Israel while Solomon was king that they seemed like grains of sand on a beach. Everyone had enough to eat and drink, and they were happy.
21 Solomon ruled every kingdom between the Euphrates River and the land of the Philistines down to Egypt. These kingdoms paid him taxes as long as he lived.
22 Every day, Solomon needed one hundred fifty bushels of fine flour, three hundred bushels of coarsely-ground flour,
23 ten grain-fed cattle, twenty pasture-fed cattle, one hundred sheep, as well as deer, gazelles, and geese.
24 Solomon ruled the whole region west of the Euphrates River, from Tiphsah to Gaza, and he was at peace with all of the countries around him.
25 Everyone living in Israel, from the town of Dan in the north to Beersheba in the south, was safe as long as Solomon lived. Each family sat undisturbed beneath its own grape vines and fig trees.
26 Solomon had forty thousand stalls of chariot horses and twelve thousand chariot soldiers.
27 Each of the twelve regional officers brought food to Solomon and his household for one month of the year. They provided everything he needed,
28 as well as barley and straw for the horses.
29 Solomon was brilliant. God had blessed him with insight and understanding.
30 He was wiser than anyone else in the world, including the wisest people of the east and of Egypt. He was even wiser than Ethan the Ezrahite, and Mahol's three sons, Heman, Calcol, and Darda. Solomon became famous in every country around Judah and Israel.
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32 Solomon wrote three thousand wise sayings and composed more than one thousand songs.
33 He could talk about all kinds of plants, from large trees to small bushes, and he taught about animals, birds, reptiles, and fish.
34 Kings all over the world heard about Solomon's wisdom and sent people to listen to him teach.
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.