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1 The enemies of the tribes of Judah and Benjamin heard that the people had come back to rebuild the temple of the LORD God of Israel.
2 So they went to Zerubbabel and to the family leaders and said, "Let us help! Ever since King Esarhaddon of Assyria brought us here, we have worshiped your God and offered sacrifices to him."
3 But Zerubbabel, Joshua, and the family leaders answered, "You cannot take part in building a temple for the LORD our God! We will build it ourselves, just as King Cyrus of Persia commanded us."
4 Then the neighboring people began to do everything possible to frighten the Jews and to make them stop building.
5 During the time that Cyrus was king and even until Darius became king, they kept bribing government officials to slow down the work.
6 In the first year that Xerxes was king, the neighboring people brought written charges against the people of Judah and Jerusalem.
7 Later, Bishlam, Mithredath, Tabeel, and their advisors got together and wrote a letter to Artaxerxes when he was king of Persia. It was written in Aramaic and had to be translated.
8 A letter was also written to Artaxerxes about Jerusalem by Governor Rehum, Secretary Shimshai, and their advisors, including the judges, the governors, the officials, and the local leaders. They were joined in writing this letter by people from Erech and Babylonia, the Elamites from Susa, and people from other foreign nations that the great and famous Ashurbanipal had forced to settle in Samaria and other parts of Western Province.
9 (SEE 4:8)
10 (SEE 4:8)
11 This letter said: Your Majesty King Artaxerxes, we are your servants from everywhere in Western Province, and we send you our greetings.
12 You should know that the Jews who left your country have moved back to Jerusalem and are now rebuilding that terrible city. In fact, they have almost finished rebuilding the walls and repairing the foundations.
13 You should also know that if the walls are completed and the city is rebuilt, the Jews won't pay any kind of taxes, and there will be less money in your treasury.
14 We are telling you this, because you have done so much for us, and we want everyone to respect you.
15 If you look up the official records of your ancestors, you will find that Jerusalem has constantly rebelled and has led others to rebel against kings and provinces. That's why the city was destroyed in the first place.
16 If Jerusalem is rebuilt and its walls completed, you will no longer have control over Western Province.
17 King Artaxerxes answered: Greetings to Governor Rehum, Secretary Shimshai, and to your advisors in Samaria and other parts of Western Province.
18 After your letter was translated and read to me,
19 I had the old records checked. It is true that for years Jerusalem has rebelled and caused trouble for other kings and nations.
20 And powerful kings have ruled Western Province from Jerusalem and have collected all kinds of taxes.
21 I want you to command the people to stop rebuilding the city until I give further notice.
22 Do this right now, so that no harm will come to the kingdom.
23 As soon as this letter was read, Governor Rehum, Secretary Shimshai, and their advisors went to Jerusalem and forced everyone to stop rebuilding the city.
24 The Jews were forced to stop work on the temple and were not able to do any more building until the year after Darius became king of Persia.
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.