« | 1 Chronicles 24 | » |
1 These were the divisions of the descendants of Aaron: The sons of Aaron were Nadab, Abihu, Eleazar and Ithamar.
2 But Nadab and Abihu died before their father did, and they had no sons; so Eleazar and Ithamar served as the priests.
3 With the help of Zadok a descendant of Eleazar and Ahimelek a descendant of Ithamar, David separated them into divisions for their appointed order of ministering.
4 A larger number of leaders were found among Eleazar's descendants than among Ithamar's, and they were divided accordingly: sixteen heads of families from Eleazar's descendants and eight heads of families from Ithamar's descendants.
5 They divided them impartially by casting lots, for there were officials of the sanctuary and officials of God among the descendants of both Eleazar and Ithamar.
6 The scribe Shemaiah son of Nethanel, a Levite, recorded their names in the presence of the king and of the officials: Zadok the priest, Ahimelek son of Abiathar and the heads of families of the priests and of the Levites�one family being taken from Eleazar and then one from Ithamar.
7 The first lot fell to Jehoiarib, the second to Jedaiah,
8 the third to Harim, the fourth to Seorim,
9 the fifth to Malkijah, the sixth to Mijamin,
10 the seventh to Hakkoz, the eighth to Abijah,
11 the ninth to Jeshua, the tenth to Shekaniah,
12 the eleventh to Eliashib, the twelfth to Jakim,
13 the thirteenth to Huppah, the fourteenth to Jeshebeab,
14 the fifteenth to Bilgah, the sixteenth to Immer,
15 the seventeenth to Hezir, the eighteenth to Happizzez,
16 the nineteenth to Pethahiah, the twentieth to Jehezkel,
17 the twenty-first to Jakin, the twenty-second to Gamul,
18 the twenty-third to Delaiah and the twenty-fourth to Maaziah.
19 This was their appointed order of ministering when they entered the temple of the LORD, according to the regulations prescribed for them by their ancestor Aaron, as the LORD, the God of Israel, had commanded him.
20 As for the rest of the descendants of Levi: from the sons of Amram: Shubael; from the sons of Shubael: Jehdeiah.
21 As for Rehabiah, from his sons: Ishiah was the first.
22 From the Izharites: Shelomoth; from the sons of Shelomoth: Jahath.
23 The sons of Hebron: Jeriah the first, Amariah the second, Jahaziel the third and Jekameam the fourth.
24 The son of Uzziel: Micah; from the sons of Micah: Shamir.
25 The brother of Micah: Ishiah; from the sons of Ishiah: Zechariah.
26 The sons of Merari: Mahli and Mushi. The son of Jaaziah: Beno.
27 The sons of Merari: from Jaaziah: Beno, Shoham, Zakkur and Ibri.
28 From Mahli: Eleazar, who had no sons.
29 From Kish: the son of Kish: Jerahmeel.
30 And the sons of Mushi: Mahli, Eder and Jerimoth. These were the Levites, according to their families.
31 They also cast lots, just as their relatives the descendants of Aaron did, in the presence of King David and of Zadok, Ahimelek, and the heads of families of the priests and of the Levites. The families of the oldest brother were treated the same as those of the youngest.
Today’s New International Version (TNIV)
Today’s New International Version (TNIV) is a contemporary English translation of the Bible that was first published in its complete form in 2005 by the International Bible Society, now known as Biblica. The TNIV is a revision of the New International Version (NIV), which was initially released in 1978. The primary goal of the TNIV was to update the language and address gender inclusivity while maintaining the readability and accuracy that made the NIV popular. The translation aimed to reflect contemporary English usage and to be accessible to a broad audience, including both men and women.
One of the key features of the TNIV is its commitment to gender-inclusive language. The translators sought to avoid gender-specific terms where the original texts did not explicitly require them, thereby making the text more inclusive and reflective of modern linguistic sensibilities. For example, where the original Greek or Hebrew text used terms that referred to both men and women, the TNIV translated them in a gender-neutral manner. This approach aimed to make the Bible more accessible and relatable to all readers, ensuring that no one felt excluded by the language used.
The TNIV also made several other updates to enhance clarity and readability. The translators incorporated the latest biblical scholarship and linguistic research to ensure that the translation accurately conveyed the meaning of the original texts. They aimed to strike a balance between maintaining the formal equivalence of the original languages and using dynamic equivalence to make the text more understandable for contemporary readers. This involved updating archaic words and phrases, improving sentence structures, and clarifying ambiguous passages without losing the essence of the original scriptures.
Despite its strengths, the TNIV faced significant controversy and criticism, particularly from conservative Christian groups and scholars. Critics argued that the gender-inclusive language could potentially distort the intended meaning of the biblical texts and that the changes were driven more by cultural trends than by faithful adherence to the original manuscripts. The debate over the TNIV’s translation choices led to its eventual discontinuation, with Biblica deciding to focus on updating the NIV instead. However, the TNIV’s influence can still be seen in subsequent revisions of the NIV, which have incorporated some of the gender-inclusive principles and linguistic updates introduced by the TNIV.