« | Genesis 14 | » |
1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations,
2 [that] they made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).
3 All these joined together in the Valley of Siddim (that is, the Salt Sea).
4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
5 In the fourteenth year Chedorlaomer and the kings that [were] with him came and attacked the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim,
6 and the Horites in their mountain of Seir, as far as El Paran, which [is] by the wilderness.
7 Then they turned back and came to En Mishpat (that [is,] Kadesh), and attacked all the country of the Amalekites, and also the Amorites who dwelt in Hazezon Tamar.
8 And the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that [is,] Zoar) went out and joined together in battle in the Valley of Siddim
9 against Chedorlaomer king of Elam, Tidal king of nations, Amraphel king of Shinar, and Arioch king of Ellasar -- four kings against five.
10 Now the Valley of Siddim [was full of] asphalt pits; and the kings of Sodom and Gomorrah fled; [some] fell there, and the remainder fled to the mountains.
11 Then they took all the goods of Sodom and Gomorrah, and all their provisions, and went their way.
12 They also took Lot, Abram's brother's son who dwelt in Sodom, and his goods, and departed.
13 Then one who had escaped came and told Abram the Hebrew, for he dwelt by the terebinth trees of Mamre the Amorite, brother of Eshcol and brother of Aner; and they [were] allies with Abram.
14 Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained [servants] who were born in his own house, and went in pursuit as far as Dan.
15 He divided his forces against them by night, and he and his servants attacked them and pursued them as far as Hobah, which [is] north of Damascus.
16 So he brought back all the goods, and also brought back his brother Lot and his goods, as well as the women and the people.
17 And the king of Sodom went out to meet him at the Valley of Shaveh (that [is,] the King's Valley), after his return from the defeat of Chedorlaomer and the kings who [were] with him.
18 Then Melchizedek king of Salem brought out bread and wine; he [was] the priest of God Most High.
19 And he blessed him and said: "Blessed be Abram of God Most High, Possessor of heaven and earth;
20 And blessed be God Most High, Who has delivered your enemies into your hand." And he gave him a tithe of all.
21 Now the king of Sodom said to Abram, "Give me the persons, and take the goods for yourself."
22 But Abram said to the king of Sodom, "I have raised my hand to the LORD, God Most High, the Possessor of heaven and earth,
23 "that I [will take] nothing, from a thread to a sandal strap, and that I will not take anything that [is] yours, lest you should say, 'I have made Abram rich' --
24 "except only what the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre; let them take their portion."
The New King James Version (NKJV)
The New King James Version (NKJV) is a modern translation of the Bible that seeks to preserve the stylistic and literary beauty of the original King James Version (KJV) while making it more accessible to contemporary readers. The project to create the NKJV began in 1975, spearheaded by Arthur Farstad and a team of over 130 scholars, theologians, and pastors. They aimed to maintain the traditional language and rhythm of the KJV while updating archaic terms and expressions to be more understandable for modern audiences. The translation was completed and published in 1982, offering a blend of reverence for the past and clarity for the present.
One of the defining features of the NKJV is its commitment to the Textus Receptus, the same Greek text underlying the New Testament of the KJV. This ensures a high degree of continuity between the two versions, making the NKJV familiar to those who have long cherished the KJV. However, the NKJV also considers findings from more recent scholarship and textual criticism, incorporating insights from the latest manuscripts and research. This approach helps to balance respect for the historical text with a recognition of the advancements in biblical studies.
The NKJV has been praised for its readability and poetic qualities, which make it suitable for both private study and public worship. Its translators worked diligently to preserve the lyrical and memorable phrasing of the KJV, which has deeply influenced English literature and religious practice. By modernizing the language without compromising the text’s inherent dignity and solemnity, the NKJV has become a popular choice among those who value both accuracy and elegance in their Bible reading.
Despite its strengths, the NKJV has faced criticism from some quarters. Critics argue that by adhering too closely to the Textus Receptus, it may not fully reflect the breadth of available manuscript evidence. Others feel that it may still be too archaic for some readers, especially those who are new to the Bible or who come from different linguistic backgrounds. Nonetheless, the NKJV remains a significant and respected translation, offering a bridge between the venerable tradition of the KJV and the needs of modern readers.