« | Genesis 36 | » |
1 This is the account of Esau (that is, Edom).
2 Esau took his wives from the women of Canaan: Adah daughter of Elon the Hittite, and Oholibamah daughter of Anah and granddaughter of Zibeon the Hivite-
3 also Basemath daughter of Ishmael and sister of Nebaioth.
4 Adah bore Eliphaz to Esau, Basemath bore Reuel,
5 and Oholibamah bore Jeush, Jalam and Korah. These were the sons of Esau, who were born to him in Canaan.
6 Esau took his wives and sons and daughters and all the members of his household, as well as his livestock and all his other animals and all the goods he had acquired in Canaan, and moved to a land some distance from his brother Jacob.
7 Their possessions were too great for them to remain together; the land where they were staying could not support them both because of their livestock.
8 So Esau (that is, Edom) settled in the hill country of Seir.
9 This is the account of Esau the father of the Edomites in the hill country of Seir.
10 These are the names of Esau's sons: Eliphaz, the son of Esau's wife Adah, and Reuel, the son of Esau's wife Basemath.
11 The sons of Eliphaz: Teman, Omar, Zepho, Gatam and Kenaz.
12 Esau's son Eliphaz also had a concubine named Timna, who bore him Amalek. These were grandsons of Esau's wife Adah.
13 The sons of Reuel: Nahath, Zerah, Shammah and Mizzah. These were grandsons of Esau's wife Basemath.
14 The sons of Esau's wife Oholibamah daughter of Anah and granddaughter of Zibeon, whom she bore to Esau: Jeush, Jalam and Korah.
15 These were the chiefs among Esau's descendants: The sons of Eliphaz the firstborn of Esau: Chiefs Teman, Omar, Zepho, Kenaz,
16 Korah, Gatam and Amalek. These were the chiefs descended from Eliphaz in Edom; they were grandsons of Adah.
17 The sons of Esau's son Reuel: Chiefs Nahath, Zerah, Shammah and Mizzah. These were the chiefs descended from Reuel in Edom; they were grandsons of Esau's wife Basemath.
18 The sons of Esau's wife Oholibamah: Chiefs Jeush, Jalam and Korah. These were the chiefs descended from Esau's wife Oholibamah daughter of Anah.
19 These were the sons of Esau (that is, Edom), and these were their chiefs.
20 These were the sons of Seir the Horite, who were living in the region: Lotan, Shobal, Zibeon, Anah,
21 Dishon, Ezer and Dishan. These sons of Seir in Edom were Horite chiefs.
22 The sons of Lotan: Hori and Homam. Timna was Lotan's sister.
23 The sons of Shobal: Alvan, Manahath, Ebal, Shepho and Onam.
24 The sons of Zibeon: Aiah and Anah. This is the Anah who discovered the hot springs in the desert while he was grazing the donkeys of his father Zibeon.
25 The children of Anah: Dishon and Oholibamah daughter of Anah.
26 The sons of Dishon: Hemdan, Eshban, Ithran and Keran.
27 The sons of Ezer: Bilhan, Zaavan and Akan.
28 The sons of Dishan: Uz and Aran.
29 These were the Horite chiefs: Lotan, Shobal, Zibeon, Anah,
30 Dishon, Ezer and Dishan. These were the Horite chiefs, according to their divisions, in the land of Seir.
31 These were the kings who reigned in Edom before any Israelite king reigned:
32 Bela son of Beor became king of Edom. His city was named Dinhabah.
33 When Bela died, Jobab son of Zerah from Bozrah succeeded him as king.
34 When Jobab died, Husham from the land of the Temanites succeeded him as king.
35 When Husham died, Hadad son of Bedad, who defeated Midian in the country of Moab, succeeded him as king. His city was named Avith.
36 When Hadad died, Samlah from Masrekah succeeded him as king.
37 When Samlah died, Shaul from Rehoboth on the river succeeded him as king.
38 When Shaul died, Baal-Hanan son of Acbor succeeded him as king.
39 When Baal-Hanan son of Acbor died, Hadad succeeded him as king. His city was named Pau, and his wife's name was Mehetabel daughter of Matred, the daughter of Me-Zahab.
40 These were the chiefs descended from Esau, by name, according to their clans and regions: Timna, Alvah, Jetheth,
41 Oholibamah, Elah, Pinon,
42 Kenaz, Teman, Mibzar,
43 Magdiel and Iram. These were the chiefs of Edom, according to their settlements in the land they occupied. This was Esau the father of the Edomites.
The New International Version (NIV)
The New International Version (NIV) is one of the most widely read and respected modern English translations of the Bible. First published in 1978 by the International Bible Society, the NIV was created by a diverse team of over 100 evangelical scholars from various denominations. The goal of the NIV was to produce a Bible translation that balanced readability, accuracy, and faithfulness to the original Hebrew, Aramaic, and Greek texts. This makes the NIV an ideal choice for both personal study and public worship, appealing to a broad audience across different Christian traditions.
A key feature of the NIV is its use of a balanced translation philosophy known as "optimal equivalence." This approach combines aspects of formal equivalence (word-for-word) and dynamic equivalence (thought-for-thought) to provide a translation that is both accurate and easily understandable. The translators carefully considered the context and meaning of the original texts, striving to convey their messages in clear, contemporary English. This balance ensures that the NIV remains faithful to the original languages while being accessible to modern readers, making it a versatile and widely accepted translation.
The NIV also includes various study aids and features designed to enhance the reader’s understanding of the Bible. These include comprehensive cross-references, footnotes, and introductions to each book that provide historical and cultural context. Additionally, the NIV is available in numerous editions and formats, including study Bibles, devotional Bibles, and children’s Bibles, catering to different needs and preferences. The widespread availability and extensive resources associated with the NIV make it a valuable tool for both individual study and group teaching.
Despite its popularity and widespread use, the NIV has faced some criticism. Some traditionalists and scholars prefer more literal translations, arguing that the NIV’s approach to dynamic equivalence can sometimes result in interpretive bias or a loss of subtle nuances present in the original texts. Additionally, debates have arisen over the NIV’s use of gender-inclusive language in its 2011 update, with some critics feeling that it strays too far from the original wording. Nonetheless, the New International Version remains a highly esteemed and influential translation, recognized for its readability, accuracy, and broad appeal across the Christian community.