« | Nehemiah 2 | » |
1 One day four months later, when Emperor Artaxerxes was dining, I took the wine to him. He had never seen me look sad before,
2 so he asked, "Why are you looking so sad? You aren't sick, so it must be that you're unhappy." I was startled
3 and answered, "May Your Majesty live forever! How can I keep from looking sad when the city where my ancestors are buried is in ruins and its gates have been destroyed by fire?"
4 The emperor asked, "What is it that you want?" I prayed to the God of Heaven,
5 and then I said to the emperor, "If Your Majesty is pleased with me and is willing to grant my request, let me go to the land of Judah, to the city where my ancestors are buried, so that I can rebuild the city."
6 The emperor, with the empress sitting at his side, approved my request. He asked me how long I would be gone and when I would return, and I told him.
7 Then I asked him to grant me the favor of giving me letters to the governors of West-of-Euphrates Province, instructing them to let me travel to Judah.
8 I asked also for a letter to Asaph, keeper of the royal forests, instructing him to supply me with timber for the gates of the fort that guards the Temple, for the city walls, and for the house I was to live in. The emperor gave me all I asked for, because God was with me.
9 The emperor sent some army officers and a troop of cavalry with me, and I made the journey to West-of-Euphrates. There I gave the emperor's letters to the governors.
10 But Sanballat, from the town of Beth Horon, and Tobiah, an official in the province of Ammon, heard that someone had come to work for the good of the people of Israel, and they were highly indignant.
11 I went on to Jerusalem, and for three days
12 I did not tell anyone what God had inspired me to do for Jerusalem. Then in the middle of the night I got up and went out, taking a few of my companions with me. The only animal we took was the donkey that I rode on.
13 It was still night as I left the city through the Valley Gate on the west and went south past Dragon's Fountain to the Rubbish Gate. As I went, I inspected the broken walls of the city and the gates that had been destroyed by fire.
14 Then on the east side of the city I went north to the Fountain Gate and the King's Pool. The donkey I was riding could not find any path through the rubble,
15 so I went down into Kidron Valley and rode along, looking at the wall. Then I returned the way I had come and went back into the city through the Valley Gate.
16 None of the local officials knew where I had gone or what I had been doing. So far I had not said anything to any of the other Jews---the priests, the leaders, the officials, or anyone else who would be taking part in the work.
17 But now I said to them, "See what trouble we are in because Jerusalem is in ruins and its gates are destroyed! Let's rebuild the city walls and put an end to our disgrace."
18 And I told them how God had been with me and helped me, and what the emperor had said to me. They responded, "Let's start rebuilding!" And they got ready to start the work.
19 When Sanballat, Tobiah, and an Arab named Geshem heard what we were planning to do, they laughed at us and said, "What do you think you're doing? Are you going to rebel against the emperor?"
20 I answered, "The God of Heaven will give us success. We are his servants, and we are going to start building. But you have no right to any property in Jerusalem, and you have no share in its traditions."
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.