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Joshua 19

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1 The second part of the land was given to the tribe of Simeon. Each family group received some of the land inside the area of Judah.

2 They received Beersheba (also called Sheba), Moladah,

3 Hazar Shual, Balah, Ezem,

4 Eltolad, Bethul, Hormah,

5 Ziklag, Beth Marcaboth, Hazar Susah,

6 Beth Lebaoth, and Sharuhen. There were thirteen towns and their villages.

7 They received the towns of Ain, Rimmon, Ether, and Ashan, four towns and their villages.

8 They also received all the very small areas with people living in them as far as Baalath Beer (this is the same as Ramah in southern Canaan). So these were the lands given to the family groups in the tribe of Simeon.

9 The land of the Simeonites was taken from part of the land of Judah. Since Judah had much more land than they needed, the Simeonites received part of their land.

10 The third part of the land was given to the tribe of Zebulun. Each family group of Zebulun received some of the land. The border of Zebulun went as far as Sarid.

11 Then it went west to Maralah and came near Dabbesheth and then near Jokneam.

12 Then it turned to the east. It went from Sarid to the area of Kisloth Tabor and on to Daberath and to Japhia.

13 It continued eastward to Gath Hepher and Eth Kazin, ending at Rimmon. There the border turned and went toward Neah.

14 At Neah it turned again and went to the north to Hannathon and continued to the Valley of Iphtah El.

15 Inside this border were the cities of Kattath, Nahalal, Shimron, Idalah, and Bethlehem. There were twelve towns and their villages.

16 So these are the towns and the villages that were given to the family groups of Zebulun.

17 The fourth part of the land was given to the tribe of Issachar. Each family group of Issachar received some of the land.

18 Their land included Jezreel, Kesulloth, Shunem,

19 Hapharaim, Shion, Anaharath,

20 Rabbith, Kishion, Ebez,

21 Remeth, En Gannim, En Haddah, and Beth Pazzez.

22 The border of their land touched the area called Tabor, Shahazumah, and Beth Shemesh and stopped at the Jordan River. There were sixteen towns and their villages.

23 These cities and towns were part of the land that was given to the family groups of Issachar.

24 The fifth part of the land was given to the tribe of Asher. Each family group of Asher received some of the land.

25 Their land included Helkath, Hali, Beten, Acshaph,

26 Allammelech, Amad, and Mishal. The western border touched Mount Carmel and Shihor Libnath.

27 Then it turned east and went to Beth Dagon, touching Zebulun and the Valley of Iphtah El. Then it went north of Beth Emek and Neiel and passed north to Cabul.

28 From there it went to Abdon, Rehob, Hammon, and Kanah and continued to Greater Sidon.

29 Then the border went back south toward Ramah and continued to the strong, walled city of Tyre. There it turned and went toward Hosah, ending at the sea. This was in the area of Aczib,

30 Ummah, Aphek, and Rehob. There were twenty-two towns and their villages.

31 These cities and their villages were part of the land that was given to the family groups of Asher.

32 The sixth part of the land was given to the tribe of Naphtali. Each family group of Naphtali received some of the land.

33 The border of their land started at the large tree in Zaanannim, which is near Heleph. Then it went through Adami Nekeb and Jabneel, as far as Lakkum, and ended at the Jordan River.

34 Then it went to the west through Aznoth Tabor and stopped at Hukkok. It went to the area of Zebulun on the south, Asher on the west, and Judah, at the Jordan River, on the east.

35 The strong, walled cities inside these borders were called Ziddim, Zer, Hammath, Rakkath, Kinnereth,

36 Adamah, Ramah, Hazor,

37 Kedesh, Edrei, En Hazor,

38 Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh. There were nineteen towns and all their villages.

39 The towns and the villages around them were in the land that was given to the family groups of Naphtali.

40 The seventh part of the land was given to the tribe of Dan. Each family group of Dan received some of the land.

41 Their land included Zorah, Eshtaol, Ir Shemesh,

42 Shaalabbin, Aijalon, Ithlah,

43 Elon, Timnah, Ekron,

44 Eltekeh, Gibbethon, Baalath,

45 Jehud, Bene Berak, Gath Rimmon,

46 Me Jarkon, Rakkon, and the area near Joppa.

47 (But the Danites had trouble taking their land. They went and fought against Leshem, defeated it, and killed the people who lived there. So the Danites moved into the town of Leshem and changed its name to Dan, because he was the father of their tribe.)

48 All of these towns and villages were given to the family groups of Dan.

49 After the leaders finished dividing the land and giving it to the different tribes, the Israelites gave Joshua son of Nun his land also.

50 They gave Joshua the town he asked for, Timnath Serah in the mountains of Ephraim, just as the Lord commanded. He built up the town and lived there.

51 So these lands were given to the different tribes of Israel. Eleazar the priest, Joshua son of Nun, and the leaders of each tribe divided up the land by lots at Shiloh. They met in the presence of the Lord at the entrance to the Meeting Tent. Now they were finished dividing the land.

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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.

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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.