« | Joshua 17 | » |
1 A part of the land west of the Jordan was assigned to some of the families descended from Joseph's older son Manasseh. Machir, the father of Gilead, was Manasseh's oldest son and a military hero, so Gilead and Bashan, east of the Jordan, were assigned to him.
2 Land west of the Jordan was assigned to the rest of the families of Manasseh: Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These were male descendants of Manasseh son of Joseph, and they were heads of families.
3 Zelophehad, son of Hepher, son of Gilead, son of Machir, son of Manasseh, did not have any sons, but only daughters. Their names were Mahlah, Noah, Hoglah, Milcah, and Tirzah.
4 They went to Eleazar the priest and to Joshua son of Nun and to the leaders, and said, "The LORD commanded Moses to give us, as well as our male relatives, a part of the land to possess." So, as the LORD had commanded, they were given land along with their male relatives.
5 This is why Manasseh received ten shares in addition to Gilead and Bashan on the east side of the Jordan,
6 since his female descendants as well as his male descendants were assigned land. The land of Gilead was assigned to the rest of the descendants of Manasseh.
7 The territory of Manasseh reached from Asher to Michmethath, east of Shechem. The border then went south to include the people of Entappuah.
8 The land around Tappuah belonged to Manasseh, but the town of Tappuah, on the border, belonged to the descendants of Ephraim.
9 The border then went down to the stream Kanah. The cities south of the stream belonged to Ephraim, even though they were in the territory of Manasseh. The border of Manasseh proceeded along the north side of the stream and ended at the Mediterranean Sea.
10 Ephraim was to the south, and Manasseh was to the north, with the Mediterranean Sea as their western border. Asher was to the northwest, and Issachar to the northeast.
11 Within the territories of Issachar and Asher, Manasseh possessed Beth Shan and Ibleam, along with their surrounding towns, as well as Dor (the one on the coast), Endor, Taanach, Megiddo, and their surrounding towns.
12 The people of Manasseh, however, were not able to drive out the people living in those cities, so the Canaanites continued to live there.
13 Even when the Israelites became stronger, they did not drive out all the Canaanites, but they did force them to work for them.
14 The descendants of Joseph said to Joshua, "Why have you given us only one part of the land to possess as our own? There are very many of us because the LORD has blessed us."
15 Joshua answered, "If there are so many of you and the hill country of Ephraim is too small for you, then go into the forests and clear ground for yourselves in the land of the Perizzites and the Rephaim."
16 They replied, "The hill country is not big enough for us, but the Canaanites in the plains have iron chariots, both those who live in Beth Shan and its surrounding towns and those who live in Jezreel Valley."
17 Joshua said to the tribes of Ephraim and West Manasseh, "There are indeed many of you, and you are very powerful. You shall have more than one share.
18 The hill country will be yours. Even though it is a forest, you will clear it and take possession of it from one end to the other. As for the Canaanites, you will drive them out, even though they do have iron chariots and are a strong people."
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.