1 Chronicles 1 | » |
1 Adam was the father of Seth, and his descendants were Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, and Noah, who had three sons: Shem, Ham, and Japheth.
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5 Japheth was the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras, and they were the ancestors of the kingdoms named after them.
6 Gomer was the ancestor of Ashkenaz, Riphath, and Togarmah.
7 Javan was the ancestor of Elishah, Tarshish, Kittim, and Dodanim.
8 Ham was the father of Ethiopia, Egypt, Put, and Canaan, and they were the ancestors of the kingdoms named after them.
9 Ethiopia was the ancestor of Seba, Havilah, Sabta, Raamah, and Sabteca. Raamah was the ancestor of Sheba and Dedan.
10 Ethiopia was also the father of Nimrod, the world's first mighty warrior.
11 Egypt was the ancestor of Ludim, Anamim, Lehabim, Naphtuhim,
12 Pathrusim, Casluhim, and Caphtorim, the ancestor of the Philistines.
13 Canaan's oldest son was Sidon; his other son was Heth.
14 Canaan was also the ancestor of the Jebusites, the Amorites, the Girgashites, the Hivites, and Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites.
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17 Shem was the ancestor of Elam, Asshur, Arpachshad, Lud, Aram, Uz, Hul, Gether, and Meshech; they were the ancestors of the kingdoms named after them.
18 Arpachshad was Shelah's father and Eber's grandfather.
19 Eber named his first son Peleg, because in his time the earth was divided into tribal regions. Eber's second son was Joktan,
20 the ancestor of Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Ebal, Abimael, Sheba, Ophir, Havilah, and Jobab.
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24 Shem's descendants included Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Abram, later renamed Abraham.
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28 Abraham was the father of Isaac and Ishmael.
29 Ishmael had twelve sons, who were born in the following order: Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah.
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32 Abraham and his slave woman Keturah had six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Jokshan was the father of Sheba and Dedan.
33 Midian was the father of Ephah, Epher, Hanoch, Abida, and Eldaah.
34 Abraham's son Isaac was the father of Esau and Jacob.
35 Esau was the father of Eliphaz, Reuel, Jeush, Jalam, and Korah.
36 Eliphaz was the father of Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.
37 Reuel was the father of Nahath, Zerah, Shammah, and Mizzah.
38 Seir was the father of Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
39 Lotan was the father of Hori and Homam; Lotan's sister was Timna.
40 Shobal was the father of Alvan, Manahath, Ebal, Shephi, and Onam. Zibeon was the father of Aiah and Anah.
41 Anah was the father of Dishon and the grandfather of Hemdan, Eshban, Ithran, and Cheran.
42 Ezer was the father of Bilhan, Zaavan, and Jaakan. Dishan was the father of Uz and Aran.
43 Before kings ruled in Israel, Bela son of Beor ruled the country of Edom from its capital of Dinhabah.
44 After Bela's death, Jobab son of Zerah from Bozrah became king.
45 After Jobab's death, Husham from the land of Teman became king.
46 After Husham's death, Hadad son of Bedad became king and ruled from Avith. Earlier, Bedad had defeated the Midianites in the territory of Moab.
47 After Hadad's death, Samlah from Masrekah became king;
48 after Samlah's death, Shaul from the town of Rehoboth on the Euphrates River became king;
49 and after Shaul's death, Baal Hanan son of Achbor became king.
50 After Baal Hanan's death, Hadad ruled from Pai. His wife was Mehetabel, the daughter of Matred and granddaughter of Mezahab.
51 The Edomite clans were Timna, Alvah, Jetheth,
52 Oholibamah, Elah, Pinon,
53 Kenaz, Teman, Mibzar,
54 Magdiel, and Iram.
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The Contemporary English Version (CEV) is a modern Bible translation that aims to make the scriptures accessible and understandable to a broad audience, including children and those with limited English proficiency. Published by the American Bible Society in 1995, the CEV emphasizes clarity, readability, and ease of comprehension. Unlike more literal translations, the CEV uses a thought-for-thought translation philosophy, which focuses on conveying the original meaning of the text in a way that is clear and straightforward for contemporary readers.
One of the key features of the CEV is its use of everyday language and simple sentence structures. The translators avoided theological jargon and archaic terms, instead opting for language that is commonly used in daily conversation. This makes the CEV particularly well-suited for public reading, educational settings, and outreach programs where the audience might not be familiar with traditional biblical language. The translation strives to communicate the essence of the biblical message without the barriers that complex language can sometimes create.
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Despite its strengths, the CEV has faced some criticism from those who prefer more literal translations. Critics argue that the CEV emphasises on simplicity and readability which can sometimes result in a loss of nuance and depth found in the original languages. Some theologians and scholars believe that the thought-for-thought approach may oversimplify complex theological concepts. Nevertheless, the Contemporary English Version remains a valuable resource for many readers, offering a clear and approachable rendition of the Bible that is particularly effective for those new to the scriptures or those seeking a more accessible way to engage with the biblical text.