« | Genesis 14 | » |
1 About this time, King Amraphel of Babylonia, King Arioch of Ellasar, King Chedorlaomer of Elam, and King Tidal of Goiim
2 attacked King Bera of Sodom, King Birsha of Gomorrah, King Shinab of Admah, King Shemeber of Zeboiim, and the king of Bela, also known as the city of Zoar.
3 King Chedorlaomer and his allies had ruled these last five kings for twelve years, but in the thirteenth year the kings rebelled and came together in Siddim Valley, which is now covered by the southern part of the Dead Sea.
4 (SEE 14:3)
5 A year later King Chedorlaomer and his allies attacked and defeated the Rephaites in Ashteroth-Karnaim, the Zuzites in Ham, and the Emites in Shaveh-Kiriathaim.
6 They also defeated the Horites in the hill country of Edom, as far as El-Paran, near the desert.
7 They went back to the city of Enmishpat, better known as Kadesh. Then they captured all the land that belonged to the Amalekites, and they defeated the Amorites who were living in Hazazon-Tamar.
8 At Siddim Valley, the armies of the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela fought the armies of King Chedorlaomer of Elam, King Tidal of Goiim, King Amraphel of Babylonia, and King Arioch of Ellasar. The valley
9 (SEE 14:8)
10 was full of tar pits, and when the troops from Sodom and Gomorrah started running away, some of them fell into the pits. Others escaped to the hill country.
11 Their enemies took everything of value from Sodom and Gomorrah, including their food supplies.
12 They also captured Abram's nephew Lot, who lived in Sodom. They took him and his possessions and then left.
13 At this time Abram the Hebrew was living near the oaks that belonged to Mamre the Amorite. Mamre and his brothers Eshcol and Aner were Abram's friends. Someone who had escaped from the battle told Abram
14 that his nephew Lot had been taken away. Three hundred eighteen of Abram's servants were fighting men, so he took them and followed the enemy as far north as the city of Dan.
15 That night, Abram divided up his troops, attacked from all sides, and won a great victory. But some of the enemy escaped to the town of Hobah north of Damascus,
16 and Abram went after them. He brought back his nephew Lot, together with Lot's possessions and the women and everyone else who had been captured.
17 Abram returned after he had defeated King Chedorlaomer and the other kings. Then the king of Sodom went to meet Abram in Shaveh Valley, which is also known as King's Valley.
18 King Melchizedek of Salem was a priest of God Most High. He brought out some bread and wine
19 and said to Abram: "I bless you in the name of God Most High, Creator of heaven and earth.
20 All praise belongs to God Most High for helping you defeat your enemies." Then Abram gave Melchizedek a tenth of everything.
21 The king of Sodom said to Abram, "All I want are my people. You can keep everything else."
22 Abram answered: The LORD God Most High made the heavens and the earth. And I have promised him
23 that I won't keep anything of yours, not even a sandal strap or a piece of thread. Then you can never say that you are the one who made me rich.
24 Let my share be the food that my men have eaten. But Aner, Eshcol, and Mamre went with me, so give them their share of what we brought back.
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.