1 Chronicles 1 | » |
1 Adam, Seth, Enosh,
2 Kenan, Mahalalel, Jared,
3 Enoch, Methuselah, Lamech,
4 Noah, Shem, Ham, and Japheth.
5 Japheth had Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
6 Gomer had Ashkenaz, Riphath, and Togarmah.
7 Javan had Elisha, Tarshish, Kittim, and Rodanim.
8 Ham had Cush, Mizraim, Put, and Canaan.
9 Cush had Seba, Havilah, Sabta, Raamah, and Sabteca. Raamah had Sheba and Dedan.
10 Cush had Nimrod, the first great hero on earth.
11 Mizraim was ancestor to the Ludim, the Anamim, the Lehabim, the Naphtuhim,
12 the Pathrusim, the Casluhim, and the Caphtorim from whom the Philistines descended.
13 Canaan had Sidon (his firstborn) and Heth,
14 and was ancestor to the Jebusites, the Amorites, the Girgashites,
15 the Hivites, the Arkites, the Sinites,
16 the Arvadites, the Zemarites, and the Hamathites.
17 Shem had Elam, Asshur, Arphaxad, Lud, Aram, Uz, Hul, Gether, and Meshech.
18 Arphaxad had Shelah and Shelah had Eber.
19 Eber had two sons: Peleg (Division) because in his time the earth was divided up; his brother was Joktan.
20 Joktan had Almodad, Sheleph, Hazarmaveth, Jerah,
21 Hadoram, Uzal, Diklah,
22 Ebal, Abimael, Sheba,
23 Ophir, Havilah, and Jobab--all sons of Joktan.
24 The three main branches in summary: Shem, Arphaxad, Shelah,
25 Eber, Peleg, Reu,
26 Serug, Nahor, Terah,
27 and Abram (Abraham).
28 And Abraham had Isaac and Ishmael.
29 Abraham's family tree developed along these lines: Ishmael had Nebaioth (his firstborn), then Kedar, Adbeel, Mibsam,
30 Mishma, Dumah, Massa, Hadad, Tema,
31 Jetur, Naphish, and Kedemah--the Ishmael branch.
32 Keturah, Abraham's concubine, gave birth to Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Then Jokshan had Sheba and Dedan.
33 And Midian had Ephah, Epher, Hanoch, Abida, and Eldaah. These made up the Keturah branch.
34 Abraham had Isaac, and Isaac had Esau and Israel (Jacob).
35 Esau had Eliphaz, Reuel, Jeush, Jalam, and Korah.
36 Eliphaz had Teman, Omar, Zepho, Gatam, Kenaz, Timna, and Amalek.
37 And Reuel had Nahath, Zerah, Shammah, and Mizzah.
38 Seir then had Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
39 Lotan had Hori and Homam. Timna was Lotan's sister.
40 Shobal had Alian, Manahath, Ebal, Shepho, and Onam. Zibeon had Aiah and Anah.
41 Anah had Dishon. Dishon had Hemdan, Eshban, Ithran, and Keran.
42 Ezer had Bilhan, Zaavan, and Akan. And Dishan had Uz and Aran.
43 A list of the kings who ruled in the country of Edom before Israel had a king: Bela son of Beor; his city was Dinhabah.
44 Bela died; Jobab son of Zerah from Bozrah was the next king.
45 Jobab died; Husham from the country of the Temanites was the next king.
46 Husham died; Hadad son of Bedad, who defeated Midian in the country of Moab, was the next king; his city was Avith.
47 Hadad died; Samlah from Masrekah was the next king.
48 Samlah died; Shaul from Rehoboth-by-the-River was the next king.
49 Shaul died; Baal-Hanan son of Acbor was the next king.
50 Baal-Hanan died; Hadad was the next king; his city was Pau and his wife was Mehetabel daughter of Matred, the daughter of Me-Zahab.
51 Last of all Hadad died. The chieftains of Edom after that were Chief Timna, Chief Alvah, Chief Jetheth,
52 Chief Oholibamah, Chief Elah, Chief Pinon,
53 Chief Kenaz, Chief Teman, Chief Mibzar,
54 Chief Magdiel, and Chief Iram. These were the chieftains of Edom.
The Message (MSG)
The Message (MSG) is a contemporary, paraphrased translation of the Bible, crafted to bring the scriptures to life in modern, conversational English. Developed by pastor and scholar Eugene H. Peterson, The Message was published in segments starting in 1993, with the complete Bible released in 2002. Peterson’s aim was to make the Bible accessible and engaging for today’s readers, breaking down the barriers posed by traditional, formal language. His work sought to capture the original tone, rhythm, and intent of the biblical texts, presenting them in a way that resonates with contemporary audiences.
One of the defining characteristics of The Message is its use of dynamic equivalence, focusing on conveying the thoughts and meanings behind the original texts rather than adhering to a word-for-word translation. This approach allows for the use of idiomatic expressions and modern phrasing, making the scriptures feel more relatable and immediate. Peterson, who had a deep understanding of both the biblical languages and modern culture, aimed to bridge the gap between the ancient world of the Bible and the everyday experiences of today’s readers.
The Message has been praised for its readability and ability to convey the emotional and narrative elements of the Bible in a fresh, vivid manner. Its accessible language makes it particularly appealing to those who might find traditional translations difficult to understand or intimidating. Many readers appreciate The Message for its ability to make familiar passages feel new and impactful, often shedding light on the scriptures in ways that resonate on a personal level. It is frequently used in personal devotions, group studies, and church services where clarity and relatability are paramount.
Despite its popularity, The Message has faced criticism from some scholars and traditionalists who argue that its paraphrased nature can lead to oversimplification and loss of nuance. Critics contend that in striving for contemporary relevance, The Message sometimes departs too far from the original texts, potentially altering the intended meanings. However, supporters of The Message appreciate its ability to engage modern readers and spark interest in the Bible, seeing it as a valuable tool for evangelism and discipleship. Overall, The Message stands out as a bold and innovative translation that has made a significant impact on how many people experience and understand the Bible.