« | Genesis 23 | » |
1 When Sarah was one hundred twenty-seven years old, she died in Kiriath-Arba, better known as Hebron, in the land of Canaan. After Abraham had mourned for her,
2 (SEE 23:1)
3 he went to the Hittites and said,
4 "I live as a foreigner in your land, and I don't own any property where I can bury my wife. Please let me buy a piece of land."
5 "Sir," they answered, "you are an important man. Choose the best place to bury your wife. None of us would refuse you a resting place for your dead."
6 (SEE 23:5)
7 Abraham bowed down
8 and replied, "If you are willing to let me bury my wife here, please ask Zohar's son Ephron
9 to sell me Machpelah Cave at the end of his field. I'll pay what it's worth, and all of you can be witnesses."
10 Ephron was sitting there near the city gate, when Abraham made this request, and he answered,
11 "Sir, the whole field, including the cave, is yours. With my own people as witnesses, I freely give it to you as a burial place for your dead."
12 Once again, Abraham bowed down
13 and said to Ephron, "In front of these witnesses, I offer you the full price, so I can bury my wife. Please accept my offer."
14 "But sir," the man replied, "the property is worth only four hundred pieces of silver. Why should we haggle over such a small amount? Take the land. It's yours."
15 (SEE 23:14)
16 Abraham accepted Ephron's offer and paid him the four hundred pieces of silver in front of everyone at the city gate. That's how Abraham got Ephron's property east of Hebron, which included the field with all of its trees, as well as Machpelah Cave at the end of the field.
17 (SEE 23:16)
18 (SEE 23:16)
19 So Abraham buried his wife Sarah in Machpelah Cave that was in the field
20 he had bought from the Hittites.
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.