« | 1 Chronicles 25 | » |
1 David and the leaders of the army separated the sons of Asaph, Heman, and Jeduthun for special service. Their special service was to prophesy God's message with harps, lyres, and cymbals. Here is a list of the men who served this way:
2 From Asaph's family: Zaccur, Joseph, Nethaniah, and Asarelah. King David chose Asaph to prophesy. And Asaph led his sons.
3 From Jeduthun's family: Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah, and Mattithiah. There were six of them. Jeduthun led his sons. Jeduthun used harps to prophesy and give thanks and praise to the Lord.
4 Heman's sons who served were Bukkiah, Mattaniah, Uzziel, Shubael, and Jerimoth; Hananiah, Hanani, Eliathah, Giddalti, and Romamti Ezer; Joshbekashah, Mallothi, Hothir, and Mahazioth.
5 All these men were Heman's sons. Heman was David's seer. God promised to make Heman strong. So Heman had many sons. God gave Heman fourteen sons and three daughters.
6 Heman led all his sons in singing in the Lord's temple. His sons used cymbals, lyres, and harps. That was their way of serving in God's temple. King David chose these men.
7 These men and their relatives from the tribe of Levi were trained to sing. There were 288 men who learned to sing praises to the Lord.
8 They threw lots to choose the different kinds of work each person was to do. Everyone was treated the same. Young and old were treated the same. And the teacher was treated the same as the student.
9 The first one chosen was Asaph (Joseph). Second, there were 12 men chosen from Gedaliah's sons and relatives.
10 Third, there were 12 men chosen from Zaccur's sons and relatives.
11 Fourth, there were 12 men chosen from Izri's sons and relatives.
12 Fifth, there were 12 men chosen from Nethaniah's sons and relatives.
13 Sixth, there were 12 men chosen from Bukkiah's sons and relatives.
14 Seventh, there were 12 men chosen from Asarelah's sons and relatives.
15 Eighth, there were 12 men chosen from Jeshaiah's sons and relatives.
16 Ninth, there were 12 men chosen from Mattaniah's sons and relatives.
17 Tenth, there were 12 men chosen from Shimei's sons and relatives.
18 Eleventh, there were 12 men chosen from Azarel's sons and relatives.
19 Twelfth, there were 12 men chosen from Hashabiah's sons and relatives.
20 Thirteenth, there were 12 men chosen from Shubael's sons and relatives.
21 Fourteenth, there were 12 men chosen from Mattithiah's sons and relatives.
22 Fifteenth, there were 12 men chosen from Jeremoth's sons and relatives.
23 Sixteenth, there were 12 men chosen from Hananiah's sons and relatives.
24 Seventeenth, there were 12 men chosen from Joshbekashah's sons and relatives.
25 Eighteenth, there were 12 men chosen from Hanani's sons and relatives.
26 Nineteenth, there were 12 men chosen from Mallothi's sons and relatives.
27 Twentieth, there were 12 men chosen from Eliathah's sons and relatives.
28 Twenty-first, there were 12 men chosen from Hothir's sons and relatives.
29 Twenty-second, there were 12 men chosen from Giddalti's sons and relatives.
30 Twenty-third, there were 12 men chosen from Mahazioth's sons and relatives.
31 Twenty-fourth, there were 12 men chosen from Romamti Ezer's sons and relatives.
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.