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1 Now Haggai the prophet and Zechariah the prophet, a descendant of Iddo, prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them.
2 Then Zerubbabel son of Shealtiel and Joshua son of Jozadak set to work to rebuild the house of God in Jerusalem. And the prophets of God were with them, supporting them.
3 At that time Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates went to them and asked, "Who authorized you to rebuild this temple and to finish it?"
4 They also asked, "What are the names of those who are constructing this building?"
5 But the eye of their God was watching over the elders of the Jews, and they were not stopped until a report could go to Darius and his written reply be received.
6 This is a copy of the letter that Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates, the officials of Trans-Euphrates, sent to King Darius.
7 The report they sent him read as follows: To King Darius: Cordial greetings.
8 The king should know that we went to the district of Judah, to the temple of the great God. The people are building it with large stones and placing the timbers in the walls. The work is being carried on with diligence and is making rapid progress under their direction.
9 We questioned the elders and asked them, "Who authorized you to rebuild this temple and to finish it?"
10 We also asked them their names, so that we could write down the names of their leaders for your information.
11 This is the answer they gave us: "We are the servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, one that a great king of Israel built and finished.
12 But because our ancestors angered the God of heaven, he gave them into the hands of Nebuchadnezzar the Chaldean, king of Babylon, who destroyed this temple and deported the people to Babylon.
13 "However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God.
14 He even removed from the temple of Babylon the gold and silver articles of the house of God, which Nebuchadnezzar had taken from the temple in Jerusalem and brought to the temple in Babylon. Then King Cyrus gave them to a man named Sheshbazzar, whom he had appointed governor,
15 and he told him, 'Take these articles and go and deposit them in the temple in Jerusalem. And rebuild the house of God on its site.'
16 "So this Sheshbazzar came and laid the foundations of the house of God in Jerusalem. From that day to the present it has been under construction but is not yet finished."
17 Now if it pleases the king, let a search be made in the royal archives of Babylon to see if King Cyrus did in fact issue a decree to rebuild this house of God in Jerusalem. Then let the king send us his decision in this matter.
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.