« | 1 Chronicles 8 | » |
1 Benjamin was the father of Bela his firstborn, Ashbel the second son, Aharah the third,
2 Nohah the fourth and Rapha the fifth.
3 The sons of Bela were: Addar, Gera, Abihud,
4 Abishua, Naaman, Ahoah,
5 Gera, Shephuphan and Huram.
6 These were the descendants of Ehud, who were heads of families of those living in Geba and were deported to Manahath:
7 Naaman, Ahijah, and Gera, who deported them and who was the father of Uzza and Ahihud.
8 Sons were born to Shaharaim in Moab after he had divorced his wives Hushim and Baara.
9 By his wife Hodesh he had Jobab, Zibia, Mesha, Malkam,
10 Jeuz, Sakia and Mirmah. These were his sons, heads of families.
11 By Hushim he had Abitub and Elpaal.
12 The sons of Elpaal: Eber, Misham, Shemed (who built Ono and Lod with its surrounding villages),
13 and Beriah and Shema, who were heads of families of those living in Aijalon and who drove out the inhabitants of Gath.
14 Ahio, Shashak, Jeremoth,
15 Zebadiah, Arad, Eder,
16 Michael, Ishpah and Joha were the sons of Beriah.
17 Zebadiah, Meshullam, Hizki, Heber,
18 Ishmerai, Izliah and Jobab were the sons of Elpaal.
19 Jakim, Zikri, Zabdi,
20 Elienai, Zillethai, Eliel,
21 Adaiah, Beraiah and Shimrath were the sons of Shimei.
22 Ishpan, Eber, Eliel,
23 Abdon, Zikri, Hanan,
24 Hananiah, Elam, Anthothijah,
25 Iphdeiah and Penuel were the sons of Shashak.
26 Shamsherai, Shehariah, Athaliah,
27 Jaareshiah, Elijah and Zikri were the sons of Jeroham.
28 All these were heads of families, chiefs as listed in their genealogy, and they lived in Jerusalem.
29 Jeiel the father of Gibeon lived in Gibeon. His wife's name was Maakah,
30 and his firstborn son was Abdon, followed by Zur, Kish, Baal, Ner, Nadab,
31 Gedor, Ahio, Zeker
32 and Mikloth, who was the father of Shimeah. They too lived near their relatives in Jerusalem.
33 Ner was the father of Kish, Kish the father of Saul, and Saul the father of Jonathan, Malki-Shua, Abinadab and Esh-Baal.
34 The son of Jonathan: Merib-Baal, who was the father of Micah.
35 The sons of Micah: Pithon, Melek, Tarea and Ahaz.
36 Ahaz was the father of Jehoaddah, Jehoaddah was the father of Alemeth, Azmaveth and Zimri, and Zimri was the father of Moza.
37 Moza was the father of Binea; Raphah was his son, Eleasah his son and Azel his son.
38 Azel had six sons, and these were their names: Azrikam, Bokeru, Ishmael, Sheariah, Obadiah and Hanan. All these were the sons of Azel.
39 The sons of his brother Eshek: Ulam his firstborn, Jeush the second son and Eliphelet the third.
40 The sons of Ulam were brave warriors who could handle the bow. They had many sons and grandsons�150 in all. All these were the descendants of Benjamin.
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.