« | 1 Chronicles 8 | » |
1 Benjamin was Bela's father. Bela was Benjamin's first son. Ashbel was Benjamin's second son. Aharah was Benjamin's third son.
2 Nohah was Benjamin's fourth son. And Rapha was Benjamin's fifth son.
3 Bela's sons were Addar, Gera, Abihud, Abishua, Naaman, Ahoah, Gera, Shephuphan, and Huram.
4
5
6 These were the descendants of Ehud. They were leaders of their families in Geba. They were forced to leave their homes and move to Manahath. Ehud's descendants were Naaman, Ahijah, and Gera. Gera forced them to leave their homes. He was the father of Uzza and Ahihud.
7
8 Shaharaim divorced his wives Hushim and Baara in Moab. After he did this he had some children with another wife.
9 Shaharaim had Jobab, Zibia, Mesha, Malcam, Jeuz, Sakia, and Mirmah with his wife Hodesh. They were leaders of their families.
10
11 Shaharaim and Hushim had two sons named Abitub and Elpaal.
12 Elpaal's sons were Eber, Misham, Shemed, Beriah, and Shema. Shemed built the towns of Ono and Lod and the small towns around Lod. Beriah and Shema were the leaders of the families living in Aijalon. They forced the people who lived in Gath to leave.
13
14 Beriah's sons were Shashak and Jeremoth,
15 Zebadiah, Arad, Eder,
16 Michael, Ishpah, and Joha.
17 Elpaal's sons were Zebadiah, Meshullam, Hizki, Heber,
18 Ishmerai, Izliah, and Jobab.
19 Shimei's sons were Jakim, Zicri, Zabdi,
20 Elienai, Zillethai, Eliel,
21 Adaiah, Beraiah, and Shimrath.
22 Shashak's sons were Ishpan, Eber, Eliel,
23 Abdon, Zicri, Hanan,
24 Hananiah, Elam, Anthothijah,
25 Iphdeiah, and Penuel.
26 Jeroham's sons were Shamsherai, Shehariah, Athaliah,
27 Jaareshiah, Elijah, and Zicri.
28 All these men were leaders of their families. They were listed in their family histories as leaders. They lived in Jerusalem.
29 Jeiel was Gibeon's father. He and his wife, Maacah, lived in the town of Gibeon.
30 His oldest son was Abdon. Other sons were Zur, Kish, Baal, Ner, Nadab,
31 Gedor, Ahio, Zeker, {and Mikloth}.
32 Mikloth was the father of Shimeah. These sons also lived near their relatives in Jerusalem.
33 Ner was Kish's father. Kish was Saul's father, and Saul was the father of Jonathan, Malki Shua, Abinadab, and Esh Baal.
34 Jonathan's son was Merib Baal. Merib Baal was Micah's father.
35 Micah's sons were Pithon, Melech, Tarea, and Ahaz.
36 Ahaz was Jehoaddah's father. Jehoaddah was the father of Alemeth, Azmaveth, and Zimri. Zimri was Moza's father.
37 Moza was Binea's father. Raphah was Binea's son. Eleasah was Raphah's son. And Azel was Eleasah's son.
38 Azel had six sons. Their names were Azrikam, Bokeru, Ishmael, Sheariah, Obadiah, and Hanan. All these sons were Azel's children.
39 Azel's brother was Eshek. Eshek had some sons. These were Eshek's sons: Ulam was Azel's oldest son. Jeush was Eshek's second son. Eliphelet was Eshek's third son.
40 Ulam's sons were strong soldiers who were very good with bows and arrows. They had many sons and grandsons. In all, there were 150 sons and grandsons. All these men were descendants of Benjamin.
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.