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Genesis 36

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1 Esau, also known as Edom, had many descendants.

2 He married three Canaanite women: The first was Adah, the daughter of Elon the Hittite; the second was Oholibamah, the daughter of Anah and the granddaughter of Zibeon the Hivite;

3 the third was Basemath, who was Ishmael's daughter and Nebaioth's sister.

4 Esau and his three wives had five sons while in Canaan. Adah's son was Eliphaz; Basemath's son was Reuel; Oholibamah's three sons were Jeush, Jalam, and Korah.

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6 Esau took his children and wives, his relatives and servants, his animals and possessions he had gotten while in Canaan, and moved far from Jacob.

7 He did this because the land was too crowded and could not support him and his brother with their flocks and herds.

8 That's why Esau made his home in the hill country of Seir.

9 Esau lived in the hill country of Seir and was the ancestor of the Edomites. Esau had three wives: Adah, Basemath, and Oholibamah. Here is a list of his descendants: Esau and Adah had a son named Eliphaz, whose sons were Teman, Omar, Zepho, Gatam, and Kenaz. Timna was the other wife of Esau's son Eliphaz, and she had a son named Amalek. Esau and Basemath had a son named Reuel, whose sons were Nahath, Zerah, Shammah, and Mizzah. Esau and Oholibamah had three sons: Jeush, Jalam, and Korah.

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15 Esau and Adah's oldest son was Eliphaz, and the clans that descended from him were Teman, Omar, Zepho, Kenaz,

16 Korah, Gatam, and Amalek. These and Esau's other descendants lived in the land of Edom.

17 The clans that descended from Esau and Basemath's son Reuel were Nahath, Zerah, Shammah, and Mizzah.

18 The clans that descended from Esau and Oholibamah the daughter of Anah were Jeush, Jalam, and Korah.

19 All of these clans descended from Esau, who was known as Edom.

20 Seir was from the Horite tribe that had lived in Edom before the time of Esau. The clans that had descended from him were Lotan, Shobal, Zibeon, Anah,

21 Dishon, Ezer, and Dishan.

22 Lotan's sons were Hori and Heman; his sister was Timna.

23 Shobal's sons were Alvan, Manahath, Ebal, Shepho, and Onam.

24 Zibeon's sons were Aiah and Anah--the same Anah who found an oasis in the desert while taking the donkeys of his father out to pasture.

25 Anah's children were Dishon and Oholibamah.

26 Dishon's sons were Hemdan, Eshban, Ithran, and Cheran.

27 Ezer's sons were Bilhan, Zaavan, and Akan.

28 Dishan's sons were Uz and Aran.

29 The clans of the Horites were Lotan, Shobal, Zibeon, Anah,

30 Dishon, Ezer, and Dishan, and they lived in the land of Seir.

31 Before there were kings in Israel, the following kings ruled Edom one after another: Bela son of Beor from Dinhabah; Jobab son of Zerah from Bozrah; Husham from the land of Teman; Hadad son of Bedad from Avith (Bedad had defeated the Midianites in Moab); Samlah from Masrekah; Shaul from the city of Rehoboth on the Euphrates River; Baalhanan son of Achbor; Hadar from the city of Pau (his wife Mehetabel was the daughter of Matred and the granddaughter of Mezahab).

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40 The clans that descended from Esau took their names from their families and the places where they lived. They are Timna, Alvah, Jetheth,

41 Oholibamah, Elah, Pinon,

42 Kenaz, Teman, Mibzar,

43 Magdiel, and Iram. These clans descended from Esau, who was known as Edom, the father of the Edomites. They took their names from the places where they settled.

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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.