« | Genesis 25 | » |
1 Abraham married Keturah,
2 and they had six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.
3 Later, Jokshan became the father of Sheba and Dedan, and when Dedan grew up, he had three sons: Asshurim, Letushim, and Leummim.
4 Midian also had five sons: Ephah, Epher, Hanoch, Abida, and Eldaah.
5 While Abraham was still alive, he gave gifts to the sons of Hagar and Keturah. He also sent their sons to live in the east far from his son Isaac, and when Abraham died, he left everything to Isaac.
6 (SEE 25:5)
7 Abraham died at the ripe old age of one hundred seventy-five.
8 (SEE 25:7)
9 His sons Isaac and Ishmael buried him east of Hebron in Machpelah Cave that was part of the field Abraham had bought from Ephron son of Zohar the Hittite. Abraham was buried there beside his wife Sarah.
10 (SEE 25:9)
11 God blessed Isaac after this, and Isaac moved to a place called "The Well of the Living One Who Sees Me."
12 Ishmael was the son of Abraham and Hagar, the slave woman of Sarah.
13 Ishmael had twelve sons, in this order: Nebaioth, Kedar, Adbeel, Mibsam,
14 Mishma, Dumah, Massa,
15 Hadad, Tema, Jetur, Naphish, and Kedemah.
16 Each of Ishmael's sons was a tribal chief, and a village was named after each of them.
17 Ishmael had settled in the land east of his brothers, and his sons settled everywhere from Havilah to Shur, east of Egypt on the way to Asshur. Ishmael was one hundred thirty-seven when he died.
18 (SEE 25:17)
19 Isaac was the son of Abraham,
20 and he was forty years old when he married Rebekah, the daughter of Bethuel. She was also the sister of Laban, the Aramean from northern Syria. Almost twenty years later,
21 Rebekah still had no children. So Isaac asked the LORD to let her have a child, and the LORD answered his prayer.
22 Before Rebekah gave birth, she knew she was going to have twins, because she could feel them inside her, fighting each other. She thought, "Why is this happening to me?" Finally, she asked the LORD why her twins were fighting,
23 and he told her: "Your two sons will become two separate nations. The younger of the two will be stronger, and the older son will be his servant."
24 When Rebekah gave birth,
25 the first baby was covered with red hair, so he was named Esau.
26 The second baby grabbed on to his brother's heel, so they named him Jacob. Isaac was sixty years old when they were born.
27 As Jacob and Esau grew older, Esau liked the outdoors and became a good hunter, while Jacob settled down and became a shepherd.
28 Esau would take the meat of wild animals to his father Isaac, and so Isaac loved him more, but Jacob was his mother's favorite son.
29 One day, Jacob was cooking some stew, when Esau came home hungry
30 and said, "I'm starving to death! Give me some of that red stew right now!" That's how Esau got the name "Edom."
31 Jacob replied, "Sell me your rights as the first-born son."
32 "I'm about to die," Esau answered. "What good will those rights do me?"
33 But Jacob said, "Promise me your birthrights, here and now!" And that's what Esau did.
34 Jacob then gave Esau some bread and some of the bean stew, and when Esau had finished eating and drinking, he just got up and left, showing how little he thought of his rights as the first-born.
The Contemporary English Version (CEV)
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.
The CEV also pays special attention to cultural sensitivity and inclusivity. The translators sought to avoid expressions and idioms that might be misunderstood or offensive in different cultural contexts. Additionally, the CEV includes gender-neutral language where appropriate, aiming to make the text more inclusive while still remaining faithful to the original manuscripts. This approach helps ensure that Bible teachings are accessible to a diverse global audience, promoting understanding and acceptance across different cultures and communities.
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.