« | Joshua 17 | » |
1 This is the lot that fell to the people of Manasseh, Joseph's firstborn. (Gilead and Bashan had already been given to Makir, Manasseh's firstborn and father of Gilead, because he was an outstanding fighter.)
2 So the lot that follows went to the rest of the people of Manasseh and their clans, the clans of Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These are the male descendants of Manasseh son of Joseph by their clans.
3 Zelophehad son of Hepher, the son of Gilead, the son of Makir, the son of Manasseh, had no sons, only daughters. Their names were Mahlah, Noah, Hoglah, Milcah, and Tirzah.
4 They went to Eleazar the priest, Joshua son of Nun, and the leaders and said, "GOD commanded Moses to give us an inheritance among our kinsmen." And Joshua did it; he gave them, as GOD commanded, an inheritance amid their father's brothers.
5 Manasseh's lot came to ten portions, in addition to the land of Gilead and Bashan on the other side of the Jordan,
6 because Manasseh's daughters got an inheritance along with his sons. The land of Gilead belonged to the rest of the people of Manasseh.
7 The boundary of Manasseh went from Asher all the way to Micmethath, just opposite Shechem, then ran southward to the people living at En Tappuah.
8 (The land of Tappuah belonged to Manasseh, but Tappuah itself on the border of Manasseh belonged to the Ephraimites.)
9 The boundary continued south to the Brook Kanah. (The cities there belonged to Ephraim although they lay among the cities of Manasseh.) The boundary of Manasseh ran north of the brook and ended at the Sea.
10 The land to the south belonged to Ephraim; the land to the north to Manasseh, with the Sea as their western border; they meet Asher on the north and Issachar on the east.
11 Within Issachar and Asher, Manasseh also held Beth Shan, Ibleam, and the people of Dor, Endor, Taanach, and Megiddo, together with their villages, and the third in the list is Naphoth.
12 The people of Manasseh never were able to take over these towns--the Canaanites wouldn't budge.
13 But later, when the Israelites got stronger, they put the Canaanites to forced labor. But they never did get rid of them.
14 The people of Joseph spoke to Joshua: "Why did you give us just one allotment, one solitary share? There are a lot of us, and growing--GOD has extravagantly blessed us."
15 Joshua responded, "Since there are so many of you, and you find the hill country of Ephraim too confining, climb into the forest and clear ground there for yourselves in the land of the Perizzites and the Rephaim."
16 But the people of Joseph said, "There's not enough hill country for us; and the Canaanites who live down in the plain, both those in Beth Shan and its villages and in the Valley of Jezreel, have iron chariots."
17 Joshua said to the family of Joseph (to Ephraim and Manasseh): "Yes, there are a lot of you, and you are very strong. One lot is not enough for you.
18 You also get the hill country. It's nothing but trees now, but you will clear the land and make it your own from one end to the other. The powerful Canaanites, even with their iron chariots, won't stand a chance against you."
The Message (MSG)
The Message (MSG) is a contemporary, paraphrased translation of the Bible, crafted to bring the scriptures to life in modern, conversational English. Developed by pastor and scholar Eugene H. Peterson, The Message was published in segments starting in 1993, with the complete Bible released in 2002. Peterson’s aim was to make the Bible accessible and engaging for today’s readers, breaking down the barriers posed by traditional, formal language. His work sought to capture the original tone, rhythm, and intent of the biblical texts, presenting them in a way that resonates with contemporary audiences.
One of the defining characteristics of The Message is its use of dynamic equivalence, focusing on conveying the thoughts and meanings behind the original texts rather than adhering to a word-for-word translation. This approach allows for the use of idiomatic expressions and modern phrasing, making the scriptures feel more relatable and immediate. Peterson, who had a deep understanding of both the biblical languages and modern culture, aimed to bridge the gap between the ancient world of the Bible and the everyday experiences of today’s readers.
The Message has been praised for its readability and ability to convey the emotional and narrative elements of the Bible in a fresh, vivid manner. Its accessible language makes it particularly appealing to those who might find traditional translations difficult to understand or intimidating. Many readers appreciate The Message for its ability to make familiar passages feel new and impactful, often shedding light on the scriptures in ways that resonate on a personal level. It is frequently used in personal devotions, group studies, and church services where clarity and relatability are paramount.
Despite its popularity, The Message has faced criticism from some scholars and traditionalists who argue that its paraphrased nature can lead to oversimplification and loss of nuance. Critics contend that in striving for contemporary relevance, The Message sometimes departs too far from the original texts, potentially altering the intended meanings. However, supporters of The Message appreciate its ability to engage modern readers and spark interest in the Bible, seeing it as a valuable tool for evangelism and discipleship. Overall, The Message stands out as a bold and innovative translation that has made a significant impact on how many people experience and understand the Bible.