« | 1 Chronicles 15 | » |
1 David built houses for himself in the City of David. Then he built a place to put the Box of the Agreement. He set up a tent for it.
2 Then he said, "Only the Levites are permitted to carry the Box of the Agreement. The Lord chose them to carry it and to serve him forever."
3 David told all the Israelites to meet together at Jerusalem {while the Levites carried} the Box of the Agreement to the place he had made for it.
4 He called together the descendants of Aaron and the Levites.
5 There were 120 people from the tribe of Kohath. Uriel was their leader.
6 There were 220 people from the tribe of Merari. Asaiah was their leader.
7 There were 130 people from the tribe of Gershon. Joel was their leader.
8 There were 200 people from the tribe of Elizaphan. Shemaiah was their leader.
9 There were 80 people from the tribe of Hebron. Eliel was their leader.
10 There were 112 people from the tribe of Uzziel. Amminadab was their leader.
11 Then David asked the priests, Zadok and Abiathar, to come to him. David also asked these Levites to come to him: Uriel, Asaiah, Joel, Shemaiah, Eliel, and Amminadab.
12 David said to them, "You are the leaders from the tribe of Levi. You and the other Levites must make yourselves holy. Then bring the Box of the Agreement to the place I have made for it.
13 The last time we did not ask the Lord how to carry the Box of the Agreement. You Levites did not carry it, and that is why the Lord punished us."
14 Then the priests and Levites made themselves holy so that they could carry the Box of the Agreement of the Lord, the God of Israel.
15 The Levites used the special poles to carry the Box of the Agreement on their shoulders, the way Moses commanded. They carried the Box just as the Lord had said.
16 David told the Levite leaders to get their brothers, the singers. The singers were to take their lyres, harps, and cymbals and sing happy songs.
17 Then the Levites got Heman and his brothers, Asaph and Ethan. Heman was Joel's son. Asaph was Berekiah's son. Ethan was Kushaiah's son. These men were from the Merari tribe.
18 There was also a second group of Levites. They were Zechariah, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Benaiah, Maaseiah, Mattithiah, Eliphelehu, Mikneiah, Obed Edom, and Jeiel. These men were the Levite guards.
19 The singers Heman, Asaph, and Ethan played bronze cymbals.
20 Zechariah, Jaaziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah played the alamoth harps.
21 Mattithiah, Eliphelehu, Mikneiah, Obed Edom, Jeiel, and Azaziah played the sheminith harps. This was their job forever.
22 The Levite leader Kenaniah was in charge of the singing. Kenaniah had this job because he was very skilled at singing.
23 Berekiah and Elkanah were two of the guards for the Box of the Agreement.
24 The priests Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer had the job of blowing trumpets as they walked in front of the Box of the Agreement. Obed Edom and Jehiah were the other guards for the Box of the Agreement.
25 David, the elders of Israel, and the generals went to get the Box of the Agreement. They brought it out from Obed Edom's house. Everyone was very happy!
26 God helped the Levites who carried the Box of the Agreement. They sacrificed seven bulls and seven rams.
27 All the Levites who carried the Box wore robes made from fine linen. Kenaniah, the man in charge of the singing, and all the singers had robes made from fine linen. David wore a robe and an ephod made of fine linen.
28 So all the Israelites brought up the Box of the Agreement. They shouted, they blew rams' horns and trumpets, and they played cymbals, lyres, and harps.
29 When the Box of the Agreement arrived at the City of David, Saul's daughter Michal looked through a window. When she saw King David dancing and playing, she lost her respect for him.
The Easy-To-Read Version (ERV)
The Easy-To-Read Version (ERV) is a Bible translation specifically designed to be accessible and comprehensible for people with limited reading skills or those for whom English is a second language. Originally published in 1987 by the World Bible Translation Center, the ERV was initially developed to serve the deaf community, using a simplified vocabulary and straightforward sentence structures. The goal of the ERV is to make the scriptures understandable to a wide range of readers, ensuring that everyone can grasp the essential messages of the Bible without being hindered by complex language or archaic terms.
One of the defining characteristics of the ERV is its commitment to clarity and simplicity. The translators employed a thought-for-thought translation philosophy, focusing on conveying the meaning of the original texts in plain, everyday English. This approach ensures that readers can easily comprehend the Bible’s teachings and narratives, making it a valuable resource for children, new Christians, and those with limited literacy skills. The ERV avoids technical theological terms and instead uses language that is commonly spoken, making it accessible for personal study and public reading alike.
The ERV also pays careful attention to the cultural and contextual nuances of the original manuscripts. The translators sought to present the Bible’s messages in a way that is relevant and meaningful to contemporary readers while maintaining faithfulness to the original texts. This cultural sensitivity helps bridge the gap between ancient scriptures and modern readers, allowing them to connect more deeply with the biblical stories and teachings. Additionally, the ERV includes helpful footnotes and cross-references that provide further explanation and context, enhancing the reader’s understanding of the text.
Despite its strengths, the ERV has faced some criticism from those who prefer more traditional or literal translations. Critics argue that the simplified language and thought-for-thought approach can sometimes result in a loss of depth and richness found in the original texts. Some theologians believe that the ERV’s emphasis on accessibility may lead to oversimplification of complex theological concepts. Nonetheless, the Easy-To-Read Version remains a highly valuable translation for its target audience, offering a clear and approachable rendition of the Bible that helps people of all backgrounds engage with and understand the scriptures.