1 Chronicles 1 | » |
1 The first generations of people were Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, and Noah.
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4 The sons of Noah were Shem, Ham, and Japheth.
5 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
6 The sons of Gomer were Ashkenaz, Riphath, and Togarmah.
7 The sons of Javan were Elishah, Tarshish, Kittim, and Rodanim.
8 The sons of Ham were Cush, Mizraim, Put, and Canaan.
9 The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabtecah. The sons of Raamah were Sheba and Dedan.
10 Nimrod, a descendant of Cush, grew up to become the strongest and bravest soldier in the world.
11 Mizraim was the father of the people of Lud, Anam, Lehab, Naphtuh,
12 Pathrus, Casluh, and Caphtor. (The Philistines came from Casluh.)
13 Canaan was the father of Sidon. Sidon was his first child. Canaan was also the father of the Hittites,
14 Jebusites, Amorites, Girgashites,
15 Hivites, Arkites, Sinites,
16 Arvadites, Zemarites, and the people from Hamath.
17 Shem's sons were Elam, Asshur, Arphaxad, Lud, and Aram. Aram's sons were Uz, Hul, Gether, and Meshech.
18 Arphaxad was the father of Shelah. Shelah was the father of Eber.
19 Eber had two sons. One son was named Peleg, because the people on the earth were divided into different languages during his lifetime. Peleg's brother was named Joktan.
20 (Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah,
21 Hadoram, Uzal, Diklah,
22 Ebal, Abimael, Sheba,
23 Ophir, Havilah, and Jobab. All these men were Joktan's sons.)
24 Shem's descendants were Arphaxad, Shelah,
25 Eber, Peleg, Reu,
26 Serug, Nahor, Terah,
27 and Abram. (Abram is also called Abraham.)
28 Abraham's sons were Isaac and Ishmael.
29 These are their descendants: Ishmael's first son was Nebaioth. His other sons were Kedar, Adbeel, Mibsam,
30 Mishma, Dumah, Massa, Hadad, Tema,
31 Jetur, Naphish, and Kedemah. These were Ishmael's sons.
32 Abraham also had sons by Keturah, his slave woman. They were Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Jokshan's sons were Sheba and Dedan.
33 Midian's sons were Ephah, Epher, Hanoch, Abida, and Eldaah. These men were the descendants of Keturah.
34 Abraham was the father of Isaac. Isaac's sons were Esau and Israel.
35 Esau's sons were Eliphaz, Reuel, Jeush, Jalam, and Korah.
36 Eliphaz's sons were Teman, Omar, Zepho, Gatam, and Kenaz. Also Eliphaz and Timna had a son named Amalek.
37 Reuel's sons were Nahath, Zerah, Shammah, and Mizzah.
38 Seir's sons were Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
39 Lotan's sons were Hori and Homam. Lotan had a sister named Timna.
40 Shobal's sons were Alvan, Manahath, Ebal, Shepho, and Onam. Zibeon's sons were Aiah and Anah.
41 Anah's son was Dishon. Dishon's sons were Hemdan, Eshban, Ithran, and Keran.
42 Ezer's sons were Bilhan, Zaavan, and Akan. Dishan's sons were Uz and Aran.
43 There were kings in Edom long before there were kings in Israel. These are the names of the kings of Edom: Bela was the son of Beor. The name of Bela's city was Dinhabah.
44 When Bela died, Jobab son of Zerah became the new king. Jobab came from Bozrah.
45 When Jobab died, Husham became the new king. Husham was from the country of the Temanites.
46 When Husham died, Hadad son of Bedad became the new king. Hadad defeated Midian in the country of Moab. Hadad's city was named Avith.
47 When Hadad died, Samlah became the new king. Samlah was from Masrekah.
48 When Samlah died, Shaul became the new king. Shaul was from Rehoboth by the Euphrates River.
49 When Shaul died, Baal Hanan son of Acbor became the new king.
50 When Baal Hanan died, Hadad became the new king. Hadad's city was named Pau. Hadad's wife was named Mehetabel. Mehetabel was Matred's daughter. Matred was Mezahab's daughter.
51 Then Hadad died. The leaders of Edom were Timna, Alvah, Jetheth,
52 Oholibamah, Elah, Pinon,
53 Kenaz, Teman, Mibzar,
54 Magdiel, and Iram. This is a list of the leaders of Edom.
The Easy-To-Read Version (ERV)
The Easy-To-Read Version (ERV) is a Bible translation specifically designed to be accessible and comprehensible for people with limited reading skills or those for whom English is a second language. Originally published in 1987 by the World Bible Translation Center, the ERV was initially developed to serve the deaf community, using a simplified vocabulary and straightforward sentence structures. The goal of the ERV is to make the scriptures understandable to a wide range of readers, ensuring that everyone can grasp the essential messages of the Bible without being hindered by complex language or archaic terms.
One of the defining characteristics of the ERV is its commitment to clarity and simplicity. The translators employed a thought-for-thought translation philosophy, focusing on conveying the meaning of the original texts in plain, everyday English. This approach ensures that readers can easily comprehend the Bible’s teachings and narratives, making it a valuable resource for children, new Christians, and those with limited literacy skills. The ERV avoids technical theological terms and instead uses language that is commonly spoken, making it accessible for personal study and public reading alike.
The ERV also pays careful attention to the cultural and contextual nuances of the original manuscripts. The translators sought to present the Bible’s messages in a way that is relevant and meaningful to contemporary readers while maintaining faithfulness to the original texts. This cultural sensitivity helps bridge the gap between ancient scriptures and modern readers, allowing them to connect more deeply with the biblical stories and teachings. Additionally, the ERV includes helpful footnotes and cross-references that provide further explanation and context, enhancing the reader’s understanding of the text.
Despite its strengths, the ERV has faced some criticism from those who prefer more traditional or literal translations. Critics argue that the simplified language and thought-for-thought approach can sometimes result in a loss of depth and richness found in the original texts. Some theologians believe that the ERV’s emphasis on accessibility may lead to oversimplification of complex theological concepts. Nonetheless, the Easy-To-Read Version remains a highly valuable translation for its target audience, offering a clear and approachable rendition of the Bible that helps people of all backgrounds engage with and understand the scriptures.