« | Judges 3 | » |
1 And the LORD had another reason for letting these enemies stay. The Israelites needed to learn how to fight in war, just as their ancestors had done. Each new generation would have to learn by fighting
2 (SEE 3:1)
3 the Philistines and their five rulers, as well as the Canaanites, the Sidonians, and the Hivites that lived in the Lebanon Mountains from Mount Baal-Hermon to Hamath Pass.
4 Moses had told the Israelites what the LORD had commanded them to do, and now the LORD was using these nations to find out if Israel would obey.
5 But they refused. And it was because of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites who lived all around them. Some of the Israelites married the people of these nations, and that's how they started worshiping foreign gods.
6 (SEE 3:5)
7 The Israelites sinned against the LORD by forgetting him and worshiping idols of Baal and Astarte.
8 This made the LORD angry, so he let Israel be defeated by King Cushan Rishathaim of northern Syria, who ruled Israel eight years and made everyone pay taxes.
9 The Israelites begged the LORD for help, and he chose Othniel to rescue them. Othniel was the son of Caleb's younger brother Kenaz.
10 The Spirit of the LORD took control of Othniel, and he led Israel in a war against Cushan Rishathaim. The LORD gave Othniel victory,
11 and Israel was at peace until Othniel died about forty years later.
12 Once more the Israelites started disobeying the LORD. So he let them be defeated by King Eglon of Moab,
13 who had joined forces with the Ammonites and the Amalekites to attack Israel. Eglon and his army captured Jericho.
14 Then he ruled Israel for eighteen years and forced the Israelites to pay heavy taxes.
15 The Israelites begged the LORD for help, and the LORD chose Ehud from the Benjamin tribe to rescue them. They put Ehud in charge of taking the taxes to King Eglon, but before Ehud went, he made a double-edged dagger. Ehud was left-handed, so he strapped the dagger to his right thigh, where it would be hidden under his robes.
16 (SEE 3:15)
17 Ehud and some other Israelites took the taxes to Eglon, who was a very fat man. As soon as they gave the taxes to Eglon, Ehud said it was time to go home.
18 (SEE 3:17)
19 Ehud went with the other Israelites as far as the statues at Gilgal. Then he turned back and went upstairs to the cool room where Eglon had his throne. Ehud said, "Your Majesty, I need to talk with you in private." Eglon replied, "Don't say anything yet!" His officials left the room, and Eglon stood up as Ehud came closer. "Yes," Ehud said, "I have a message for you from God!"
20 (SEE 3:19)
21 Ehud pulled out the dagger with his left hand and shoved it so far into Eglon's stomach
22 that even the handle was buried in his fat. Ehud left the dagger there. Then after closing and locking the doors to the room, he climbed through a window onto the porch
23 (SEE 3:22)
24 and left. When the king's officials came back and saw that the doors were locked, they said, "The king is probably inside relieving himself."
25 They stood there waiting until they felt foolish, but Eglon never opened the doors. Finally, they unlocked the doors and found King Eglon lying dead on the floor.
26 But by that time, Ehud had already escaped past the statues. Ehud went to the town of Seirah
27 in the hill country of Ephraim and started blowing a signal on a trumpet. The Israelites came together, and he shouted, "Follow me! The LORD will help us defeat the Moabites." The Israelites followed Ehud down to the Jordan valley, and they captured the places where people cross the river on the way to Moab. They would not let anyone go across,
28 (SEE 3:27)
29 and before the fighting was over, they killed about ten thousand Moabite warriors--not one escaped alive.
30 Moab was so badly defeated that it was a long time before they were strong enough to attack Israel again. And Israel was at peace for eighty years.
31 Shamgar the son of Anath was the next to rescue Israel. In one battle, he used a sharp wooden pole to kill six hundred Philistines.
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.