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Genesis 14

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1 Four kings, Amraphel of Babylonia, Arioch of Ellasar, Chedorlaomer of Elam, and Tidal of Goiim,

2 went to war against five other kings: Bera of Sodom, Birsha of Gomorrah, Shinab of Admah, Shemeber of Zeboiim, and the king of Bela (or Zoar).

3 These five kings had formed an alliance and joined forces in Siddim Valley, which is now the Dead Sea.

4 They had been under the control of Chedorlaomer for twelve years, but in the thirteenth year they rebelled against him.

5 In the fourteenth year Chedorlaomer and his allies came with their armies and defeated the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in the plain of Kiriathaim,

6 and the Horites in the mountains of Edom, pursuing them as far as Elparan on the edge of the desert.

7 Then they turned around and came back to Kadesh (then known as Enmishpat). They conquered all the land of the Amalekites and defeated the Amorites who lived in Hazazon Tamar.

8 Then the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela drew up their armies for battle in Siddim Valley and fought

9 against the kings of Elam, Goiim, Babylonia, and Ellasar, five kings against four.

10 The valley was full of tar pits, and when the kings of Sodom and Gomorrah tried to run away from the battle, they fell into the pits; but the other three kings escaped to the mountains.

11 The four kings took everything in Sodom and Gomorrah, including the food, and went away.

12 Lot, Abram's nephew, was living in Sodom, so they took him and all his possessions.

13 But a man escaped and reported all this to Abram, the Hebrew, who was living near the sacred trees belonging to Mamre the Amorite. Mamre and his brothers Eshcol and Aner were Abram's allies.

14 When Abram heard that his nephew had been captured, he called together all the fighting men in his camp, 318 in all, and pursued the four kings all the way to Dan.

15 There he divided his men into groups, attacked the enemy by night, and defeated them. He chased them as far as Hobah, north of Damascus,

16 and got back all the loot that had been taken. He also brought back his nephew Lot and his possessions, together with the women and the other prisoners.

17 When Abram came back from his victory over Chedorlaomer and the other kings, the king of Sodom went out to meet him in Shaveh Valley (also called King's Valley).

18 And Melchizedek, who was king of Salem and also a priest of the Most High God, brought bread and wine to Abram,

19 blessed him, and said, "May the Most High God, who made heaven and earth, bless Abram!

20 May the Most High God, who gave you victory over your enemies, be praised!" And Abram gave Melchizedek a tenth of all the loot he had recovered.

21 The king of Sodom said to Abram, "Keep the loot, but give me back all my people."

22 Abram answered, "I solemnly swear before the LORD, the Most High God, Maker of heaven and earth,

23 that I will not keep anything of yours, not even a thread or a sandal strap. Then you can never say, 'I am the one who made Abram rich.'

24 I will take nothing for myself. I will accept only what my men have used. But let my allies, Aner, Eshcol, and Mamre, take their share."

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The Good News Bible (GNB)

The Good News Bible (GNB), also known as the Good News Translation (GNT) in the United States, is an English translation of the Bible that prioritizes readability and accessibility for a diverse audience. First published in 1966 by the American Bible Society, the GNB was originally designed as a translation for people with limited English proficiency, including non-native speakers and those with lower literacy levels. Its straightforward and contemporary language makes it particularly effective for use in educational settings, churches, and personal study.

One of the hallmark features of the Good News Bible is its dynamic equivalence translation philosophy, which focuses on conveying the thought and meaning of the original texts rather than adhering strictly to a word-for-word approach. This allows the translators to use idiomatic expressions and familiar language that resonate with modern readers. The GNB aims to present the Bible in a way that is relatable and engaging, making it easier for readers to connect with the biblical stories and teachings without getting bogged down by archaic language or complex theological terminology.

In addition to its clear language, the Good News Bible includes helpful illustrations, maps, and notes that enhance the reader’s understanding of the text. The translation is structured to facilitate comprehension, often breaking up longer passages into shorter paragraphs and sections. This visual organization aids readers in navigating the biblical narrative and understanding the context of various stories and teachings. The GNB also includes helpful footnotes that provide additional information and insights into specific verses, making it a valuable resource for study and reflection.

Despite its strengths, the Good News Bible has faced criticism from some scholars and traditionalists who prefer more literal translations. Critics argue that the dynamic equivalence approach can lead to a loss of nuance and depth present in the original languages. Additionally, some readers express concern that the GNB’s simplified language may not adequately convey the richness of the biblical text. However, the Good News Bible remains a widely used and appreciated translation, particularly for its commitment to making the scriptures accessible to all, allowing readers from various backgrounds to engage with and understand the timeless messages of the Bible.