« | Genesis 35 | » |
1 Then God said to Jacob, "Go up to Bethel and settle there, and build an altar there to God, who appeared to you when you were fleeing from your brother Esau."
2 So Jacob said to his household and to all who were with him, "Get rid of the foreign gods you have with you, and purify yourselves and change your clothes.
3 Then come, let us go up to Bethel, where I will build an altar to God, who answered me in the day of my distress and who has been with me wherever I have gone."
4 So they gave Jacob all the foreign gods they had and the rings in their ears, and Jacob buried them under the oak at Shechem.
5 Then they set out, and the terror of God fell on the towns all around them so that no one pursued them.
6 Jacob and all the people with him came to Luz (that is, Bethel) in the land of Canaan.
7 There he built an altar, and he called the place El Bethel, because it was there that God revealed himself to him when he was fleeing from his brother.
8 Now Deborah, Rebekah's nurse, died and was buried under the oak below Bethel. So it was named Allon Bakuth.
9 After Jacob returned from Paddan Aram, God appeared to him again and blessed him.
10 God said to him, "Your name is Jacob, but you will no longer be called Jacob; your name will be Israel. " So he named him Israel.
11 And God said to him, "I am God Almighty ; be fruitful and increase in number. Anation and a community of nations will come from you, and kings will come from your body.
12 The land I gave to Abraham and Isaac I also give to you, and I will give this land to your descendants after you."
13 Then God went up from him at the place where he had talked with him.
14 Jacob set up a stone pillar at the place where God had talked with him, and he poured out a drink offering on it; he also poured oil on it.
15 Jacob called the place where God had talked with him Bethel.
16 Then they moved on from Bethel. While they were still some distance from Ephrath, Rachel began to give birth and had great difficulty.
17 And as she was having great difficulty in childbirth, the midwife said to her, "Don't despair, for you have another son."
18 As she breathed her last� for she was dying�she named her son Ben-Oni. But his father named him Benjamin.
19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).
20 Over her tomb Jacob set up a pillar, and to this day that pillar marks Rachel's tomb.
21 Israel moved on again and pitched his tent beyond Migdal Eder.
22 While Israel was living in that region, Reuben went in and slept with his father's concubine Bilhah, and Israel heard of it. Jacob had twelve sons:
23 The sons of Leah: Reuben the firstborn of Jacob, Simeon, Levi, Judah, Issachar and Zebulun.
24 The sons of Rachel: Joseph and Benjamin.
25 The sons of Rachel's servant Bilhah: Dan and Naphtali.
26 The sons of Leah's servant Zilpah: Gad and Asher. These were the sons of Jacob, who were born to him in Paddan Aram.
27 Jacob came home to his father Isaac in Mamre, near Kiriath Arba (that is, Hebron), where Abraham and Isaac had stayed.
28 Isaac lived a hundred and eighty years.
29 Then he breathed his last and died and was gathered to his people, old and full of years. And his sons Esau and Jacob buried him.
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.