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1 In the thirty-sixth year of Asa's rule, Baasha king of Israel attacked Judah. He made the town of Ramah strong so he could keep people from leaving or entering Judah, Asa's country.
2 Asa took silver and gold from the treasuries of the Temple of the Lord and out of his own palace. Then he sent it with messengers to Ben-Hadad king of Aram, who lived in Damascus. Asa said,
3 "Let there be a treaty between you and me as there was between my father and your father. I am sending you silver and gold. Break your treaty with Baasha king of Israel so he will leave my land."
4 Ben-Hadad agreed with King Asa and sent the commanders of his armies to attack the towns of Israel. They defeated the towns of Ijon, Dan, and Abel Beth Maacah, and all the towns in Naphtali where treasures were stored.
5 When Baasha heard about this, he stopped building up Ramah and left his work.
6 Then King Asa brought all the people of Judah to Ramah, and they carried away the rocks and wood that Baasha had used. And they used them to build up Geba and Mizpah.
7 At that time Hanani the seer came to Asa king of Judah and said to him, "You depended on the king of Aram to help you and not on the Lord your God. So the king of Aram's army escaped from you.
8 The Cushites and Libyans had a large and powerful army and many chariots and horsemen. But you depended on the Lord to help you, so he handed them over to you.
9 The Lord searches all the earth for people who have given themselves completely to him. He wants to make them strong. Asa, you did a foolish thing, so from now on you will have wars."
10 Asa was angry with Hanani the seer because of what he had said; he was so angry that he put Hanani in prison. And Asa was cruel to some of the people at the same time.
11 Everything Asa did as king, from the beginning to the end, is written in the book of the kings of Judah and Israel.
12 In the thirty-ninth year of his rule, Asa got a disease in his feet. Though his disease was very bad, he did not ask for help from the Lord, but only from the doctors.
13 Then Asa died in the forty-first year of his rule.
14 The people buried Asa in the tomb he had made for himself in Jerusalem. They laid him on a bed filled with spices and different kinds of mixed perfumes, and they made a large fire to honor him.
The New Century Version (NCV)
The New Century Version (NCV) is a contemporary English translation of the Bible designed to be easily understandable and accessible to a broad audience. First published in 1987 by Thomas Nelson, the NCV originated from a project aimed at creating a simplified English translation for children. Over time, the scope of the translation expanded to cater to readers of all ages, including those with limited English proficiency and those new to the Bible. The NCV’s primary goal is to communicate the truths of Scripture in clear, everyday language that resonates with modern readers.
A notable feature of the NCV is its use of dynamic equivalence, or thought-for-thought translation philosophy. This approach prioritizes conveying the meaning and intent of the original texts over maintaining a strict word-for-word correspondence. By doing so, the NCV aims to make the Bible’s messages more relatable and easier to understand, especially for those who may find traditional translations challenging. The translation team worked diligently to balance accuracy with readability, ensuring that the essence of the biblical texts is preserved while making them more accessible to contemporary audiences.
The NCV also includes various study aids and features designed to enhance comprehension and engagement with the biblical text. These include introductions to each book of the Bible, footnotes that provide historical and cultural context, and cross-references that help readers see connections between different parts of Scripture. Additionally, the NCV often employs gender-neutral language where appropriate, aiming to be inclusive and respectful of modern sensibilities while remaining faithful to the original texts.
Despite its strengths, the New Century Version has faced some criticism from those who prefer more traditional or literal translations. Critics argue that the dynamic equivalence approach can sometimes result in a loss of nuance and depth found in the original languages. Additionally, some theologians express concern that the simplified language may not fully capture the richness and complexity of certain theological concepts. Nonetheless, the NCV remains a valuable resource for many readers, particularly those seeking a clear and approachable version of the Bible that helps them connect with and understand its timeless messages.