« | Nehemiah 11 | » |
1 The nation's leaders and their families settled in Jerusalem. But there was room for only one out of every ten of the remaining families, and so they asked God to show them who would live there.
2 Then everyone else asked God to bless those who were willing to live in Jerusalem.
3 Some of the people of Israel, the priests, the Levites, the temple workers, and the descendants of Solomon's servants lived on their own property in the towns of Judah. But the leaders of the province lived in Jerusalem with their families.
4 From the Judah tribe, two leaders settled in Jerusalem with their relatives. One of them was Athaiah son of Uzziah. His ancestors were Zechariah, Amariah, Shephatiah, Mahalalel, and Perez, the son of Judah. From the descendants of Perez, four hundred sixty-eight of the best men lived in Jerusalem. The other leader from Judah was Maaseiah the son of Baruch. His ancestors were Colhozeh, Hazaiah, Adaiah, Joiarib, Zechariah, and Shelah, the son of Judah.
5 (SEE 11:4)
6 (SEE 11:4)
7 From the Benjamin tribe, three leaders settled in Jerusalem. The first was Sallu son of Meshullam, and the others were Gabbai and Sallai. Sallu's ancestors were Joed, Pedaiah, Kolaiah, Maaseiah, Ithiel, and Jeshaiah. Altogether, there were nine hundred twenty-eight men of the Benjamin tribe living in Jerusalem.
8 (SEE 11:7)
9 Joel son of Zichri was their leader, and Judah son of Hassenuah was second in command.
10 Four priests settled in Jerusalem. The first was Jedaiah; he was the son of Joiarib and the uncle of Jachin.
11 The second priest to settle there was Seraiah son of Hilkiah. His ancestors were Meshullam, Zadok, Meraioth, and Ahitub, who had been a high priest.
12 Altogether, there were eight hundred twenty-two from his clan who served in the temple. The third priest to settle there was Adaiah son of Jeroham. His ancestors were Pelaliah, Amzi, Zechariah, Pashhur, and Malchijah.
13 Altogether, there were two hundred forty-two clan leaders among his relatives. The fourth priest to settle there was Amashsai son of Azarel. His ancestors were Ahzai, Meshillemoth, and Immer.
14 Altogether, there were one hundred twenty-eight brave warriors from their clans, and their leader was Zabdiel son of Haggedolim.
15 Several Levites settled in Jerusalem. First, there was Shemaiah son of Hasshub. His ancestors were Azrikam, Hashabiah, and Bunni.
16 Next, there were Shabbethai and Jozabad, who were in charge of the work outside the temple.
17 Then there was Mattaniah son of Mica. His ancestors were Zabdi and Asaph. Mattaniah led the temple choir in the prayer of praise. Bakbukiah, who also settled in Jerusalem, was his assistant. Finally, there was Abda son of Shammua; his grandfather was Galal, and his great-grandfather was Jeduthun.
18 Altogether, two hundred eighty-four Levites settled in the holy city.
19 One hundred seventy-two temple guards settled in Jerusalem; their leaders were Akkub and Talmon.
20 The rest of the Israelites, including priests and Levites, lived on their own property in the other towns of Judah.
21 But the temple workers lived in the section of Jerusalem known as Ophel, and the two men in charge of them were Ziha and Gishpa.
22 Uzzi son of Bani was the leader of the Levites in Jerusalem. His grandfather was Hashabiah, his great-grandfather was Mattaniah, and his great-great-grandfather was Mica. He belonged to the Asaph clan that was in charge of the music for the temple services,
23 though the daily choice of music and musicians was decided by royal decree of the Persian king.
24 The people of Israel were represented at the Persian court by Pethahiah son of Meshezabel from the Zerah clan of the Judah tribe.
25 Some of the people of Judah lived in the following towns near their farms: Kiriath-Arba, Dibon, Jekabzeel,
26 Jeshua, Moladah, Beth-Pelet,
27 Hazar-Shual, Beersheba,
28 Ziklag, Meconah,
29 Enrimmon, Zorah, Jarmuth,
30 Zanoah, Adullam, Lachish, and Azekah. In fact, they settled the towns from Beersheba in the south to Hinnom Valley in the north.
31 The people of Benjamin lived in the towns of Geba, Michmash, Aija, Bethel with its nearby villages,
32 Anathoth, Nob, Ananiah,
33 Hazor, Ramah, Gittaim,
34 Hadid, Zeboim, Neballat,
35 Lod, and Ono, as well as in Craft Valley.
36 Several groups of Levites from the territory of Judah were sent to live among the people of Benjamin.
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.