« | 1 Corinthians 9 | » |
1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord?
2 Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord.
3 This is my defense to those who sit in judgment on me.
4 Don't we have the right to food and drink?
5 Don't we have the right to take a believing wife along with us, as do the other apostles and the Lord's brothers and Cephas ?
6 Or is it only I and Barnabas who don't have the right not to work for a living?
7 Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its grapes? Who tends a flock and does not drink of the milk?
8 Do I say this merely on human authority? Doesn't the Law say the same thing?
9 For it is written in the Law of Moses: "Do not muzzle an ox while it is treading out the grain." Is it about oxen that God is concerned?
10 Surely he says this for us, doesn't he? Yes, this was written for us, because when farmers plow and thresh, they should be able to do so in the hope of sharing in the harvest.
11 If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?
12 If others have this right of support from you, shouldn't we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ.
13 Don't you know that those who serve in the temple get their food from the temple, and that those who serve at the altar share in what is offered on the altar?
14 In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.
15 But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast.
16 For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel!
17 If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me.
18 What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not misuse my rights as a preacher of the gospel.
19 Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible.
20 To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law.
21 To those not having the law I became like one not having the law (though I am not free from God's law but am under Christ's law), so as to win those not having the law.
22 To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
23 I do all this for the sake of the gospel, that I may share in its blessings.
24 Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize.
25 Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever.
26 Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air.
27 No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.
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.