« | 2 Samuel 23 | » |
1 These are the last words of David: "This message is from David son of Jesse. This message is from the man God made great. He is the king chosen by the God of Jacob, the sweet singer of Israel.
2 The Lord's Spirit spoke through me. His word was on my tongue.
3 The God of Israel spoke. The Rock of Israel said to me, 'Whoever rules people fairly, who rules with respect for God,
4 is like the morning light at dawn, like a morning without clouds. He is like sunshine after a rain that makes tender grass grow from the ground.'
5 "God made my family strong and secure. He made an agreement with me forever. God made sure this agreement was good and secure in every way. So surely he will give me every victory. He will give me everything I want!
6 "But evil people are like thorns. People don't hold thorns. They throw them away.
7 If someone touches them, it hurts like a spear made of wood and iron. Yes, evil people are like thorns. They will be thrown into the fire, and they will be completely burned."
8 These are the names of David's special soldiers: Josheb Basshebeth the Tahkemonite was captain of the king's special forces. He used his spear to kill 800 men at one time.
9 Next, there was Eleazar son of Dodai who was there with David when he challenged the Philistines who had gathered for battle. The Israelites ran away,
10 but Eleazar stood and fought the Philistines until his hand became so tired that it cramped around his sword handle. The Lord won a great victory that day. The people of Israel came back, but only to take things from the dead.
11 Next there was Shammah son of Agee from Harar. The Philistines came together to fight. They fought in a field of lentils. The people ran away from the Philistines.
12 But Shammah stood in the middle of the field and defended it. He defeated the Philistines. The Lord gave Israel a great victory that day.
13 Once David was at the cave of Adullam and the Philistine army was down in Rephaim Valley. Three of the Thirty Heroes crawled flat on the ground all the way to that cave to join David.
14 Another time David was in the fortress, and a group of Philistines soldiers was stationed in Bethlehem.
15 David was thirsty for some water from his hometown, so he said, "Oh, if only I could have some water from that well by the gate in Bethlehem."
16 David did not really want this, he was only talking, but the Three Heroes fought their way through the Philistine army and got some water from the well near the city gate in Bethlehem. Then they brought the water to David, but he refused to drink it. He poured it on the ground as an offering to the Lord.
17 David said, "Lord, I cannot drink this water. It would be like drinking the blood of the men who risked their lives for me." This is why David refused to drink the water. The Three Heroes did many brave things like that.
18 Abishai was the brother of Joab son of Zeruiah. Abishai was the leader of the Three Heroes. Abishai used his spear against 300 enemies and killed them. He became as famous as the Three.
19 Abishai was as famous as the Three Heroes. He became their leader, even though he was not one of them.
20 Then there was Benaiah son of Jehoiada, from Kabzeel. He was the son of a powerful man. Benaiah did many brave things. He killed two of the best soldiers in Moab. One day when it was snowing, Benaiah went down into a hole in the ground and killed a lion.
21 Benaiah also killed a big Egyptian soldier. The Egyptian had a spear in his hand, and Benaiah only had a club. He grabbed the spear in the Egyptian's hands and took it away from him. Then Benaiah killed the Egyptian with his own spear.
22 Benaiah son of Jehoiada did many more brave things like that. He was as famous as the Three Heroes.
23 Benaiah was even more famous than the Thirty Heroes, but he did not become a member of the Three Heroes. David made Benaiah the leader of his bodyguards.
24 The following men were among the Thirty Heroes: Asahel, the brother of Joab, Elhanan son of Dodo from Bethlehem;
25 Shammah the Harodite; Elika the Harodite;
26 Helez the Paltite; Ira son of Ikkesh from Tekoa;
27 Abiezer from Anathoth; Mebunnai the Hushathite;
28 Zalmon the Ahohite; Maharai from Netophah;
29 Heled son of Baanah from Netophah; Ithai son of Ribai from Gibeah of Benjamin;
30 Benaiah the Pirathonite; Hiddai from the Brooks of Gaash;
31 Abi Albon the Arbathite; Azmaveth the Barhumite;
32 Eliahba the Shaalbonite; the sons of Jashen; Jonathan
33 the son of Shammah from Harar; Ahiam son of Sharar from Harar;
34 Eliphelet son of Ahasbai the Maacathite; Eliam son of Ahithophel the Gilonite;
35 Hezro the Carmelite; Paarai the Arbite;
36 Igal son of Nathan of Zobah; Bani the Gadite;
37 Zelek the Ammonite; Naharai from Beeroth (Naharai carried the armor for Joab son of Zeruiah);
38 Ira the Ithrite; Gareb the Ithrite;
39 and Uriah the Hittite. There were 37 in all.
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.