« | Nehemiah 11 | » |
1 The leaders of the people were living in Jerusalem, the holy city. A tenth of the people from the other towns of Judah and Benjamin were chosen by sacred lots to live there, too, while the rest stayed where they were.
2 And the people commended everyone who volunteered to resettle in Jerusalem.
3 Here is a list of the names of the provincial officials who came to live in Jerusalem. (Most of the people, priests, Levites, Temple servants, and descendants of Solomon's servants continued to live in their own homes in the various towns of Judah,
4 but some of the people from Judah and Benjamin resettled in Jerusalem.) From the tribe of Judah: Athaiah son of Uzziah, son of Zechariah, son of Amariah, son of Shephatiah, son of Mahalalel, of the family of Perez.
5 Also Maaseiah son of Baruch, son of Col-hozeh, son of Hazaiah, son of Adaiah, son of Joiarib, son of Zechariah, of the family of Shelah.
6 There were 468 descendants of Perez who lived in Jerusalem-- all outstanding men.
7 From the tribe of Benjamin: Sallu son of Meshullam, son of Joed, son of Pedaiah, son of Kolaiah, son of Maaseiah, son of Ithiel, son of Jeshaiah.
8 After him were Gabbai and Sallai and a total of 928 relatives.
9 Their chief officer was Joel son of Zicri, who was assisted by Judah son of Hassenuah, second-in-command over the city.
10 From the priests: Jedaiah son of Joiarib; Jakin;
11 and Seraiah son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub, the supervisor of the Temple of God.
12 Also 822 of their associates, who worked at the Temple. Also Adaiah son of Jeroham, son of Pelaliah, son of Amzi, son of Zechariah, son of Pashhur, son of Malkijah,
13 along with 242 of his associates, who were heads of their families. Also Amashsai son of Azarel, son of Ahzai, son of Meshillemoth, son of Immer,
14 and 128 of his outstanding associates. Their chief officer was Zabdiel son of Haggedolim.
15 From the Levites: Shemaiah son of Hasshub, son of Azrikam, son of Hashabiah, son of Bunni.
16 Also Shabbethai and Jozabad, who were in charge of the work outside the Temple of God.
17 Also Mattaniah son of Mica, son of Zabdi, a descendant of Asaph, who led in thanksgiving and prayer. Also Bakbukiah, who was Mattaniah's assistant, and Abda son of Shammua, son of Galal, son of Jeduthun.
18 In all, there were 284 Levites in the holy city.
19 From the gatekeepers: Akkub, Talmon, and 172 of their associates, who guarded the gates.
20 The other priests, Levites, and the rest of the Israelites lived wherever their family inheritance was located in any of the towns of Judah.
21 The Temple servants, however, whose leaders were Ziha and Gishpa, all lived on the hill of Ophel.
22 The chief officer of the Levites in Jerusalem was Uzzi son of Bani, son of Hashabiah, son of Mattaniah, son of Mica, a descendant of Asaph, whose family served as singers at God's Temple.
23 Their daily responsibilities were carried out according to the terms of a royal command.
24 Pethahiah son of Meshezabel, a descendant of Zerah son of Judah, was the royal adviser in all matters of public administration.
25 As for the surrounding villages with their open fields, some of the people of Judah lived in Kiriath-arba with its settlements, Dibon with its settlements, and Jekabzeel with its villages.
26 They also lived in Jeshua, Moladah, Beth-pelet,
27 Hazar-shual, Beersheba with its settlements,
28 Ziklag, and Meconah with its settlements.
29 They also lived in En-rimmon, Zorah, Jarmuth,
30 Zanoah, and Adullam with their surrounding villages. They also lived in Lachish with its nearby fields and Azekah with its surrounding villages. So the people of Judah were living all the way from Beersheba in the south to the valley of Hinnom.
31 Some of the people of Benjamin lived at Geba, Micmash, Aija, and Bethel with its settlements.
32 They also lived in Anathoth, Nob, Ananiah,
33 Hazor, Ramah, Gittaim,
34 Hadid, Zeboim, Neballat,
35 Lod, Ono, and the Valley of Craftsmen.
36 Some of the Levites who lived in Judah were sent to live with the tribe of Benjamin.
The New Living Translation (NLT)
The New Living Translation (NLT) is a modern English translation of the Bible that aims to make the Scriptures accessible and engaging for contemporary readers. First published in 1996 by Tyndale House Publishers, the NLT was conceived as an effort to create a translation that combines both accuracy and readability. Unlike many other translations that focus on a word-for-word rendering of the original texts, the NLT employs a thought-for-thought translation philosophy, also known as dynamic equivalence. This approach prioritizes conveying the meaning and message of the original texts in a way that is natural and understandable in modern English.
One of the defining features of the NLT is its commitment to clarity and simplicity. The translators, a team of over 90 evangelical scholars, aimed to create a text that would be approachable for a wide audience, including those who may find traditional translations challenging to read. The NLT’s language is contemporary and conversational, making it particularly effective for public reading, teaching, and personal study. This emphasis on readability helps ensure that the profound messages of the Bible are easily grasped and retained by readers from various backgrounds and levels of biblical knowledge.
The NLT also incorporates a rich array of study aids designed to enhance the reader’s understanding of the biblical text. These include book introductions, footnotes, cross-references, and explanatory notes that provide historical, cultural, and theological context. These features are particularly useful for readers who seek a deeper comprehension of the Scriptures and their application to modern life. The translation also includes clear and concise headings that help guide readers through the narrative and thematic structure of each book, making it easier to follow and comprehend the overall message.
Despite its many strengths, the New Living Translation has faced some criticism, particularly from those who favor more literal translations. Critics argue that the dynamic equivalence approach, while making the text more readable, can sometimes result in a loss of the precise nuances and literary qualities of the original languages. Some scholars believe that certain theological concepts might be oversimplified in the process of making the text more accessible. Nevertheless, the NLT remains one of the most popular and widely used translations today, valued for its readability, clarity, and ability to convey the timeless truths of the Bible in a way that resonates with contemporary readers.