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1 When word came to Sanballat, Tobiah, Geshem the Arab and the rest of our enemies that I had rebuilt the wall and not a gap was left in it�though up to that time I had not set the doors in the gates�
2 Sanballat and Geshem sent me this message: "Come, let us meet together in one of the villages on the plain of Ono." But they were scheming to harm me;
3 so I sent messengers to them with this reply: "I am carrying on a great project and cannot go down. Why should the work stop while I leave it and go down to you?"
4 Four times they sent me the same message, and each time I gave them the same answer.
5 Then, the fifth time, Sanballat sent his aide to me with the same message, and in his hand was an unsealed letter
6 in which was written: "It is reported among the nations�and Geshem says it is true�that you and the Jews are plotting to revolt, and therefore you are building the wall. Moreover, according to these reports you are about to become their king
7 and have even appointed prophets to make this proclamation about you in Jerusalem: 'There is a king in Judah!' Now this report will get back to the king; so come, let us meet together."
8 I sent him this reply: "Nothing like what you are saying is happening; you are just making it up out of your head."
9 They were all trying to frighten us, thinking, "Their hands will get too weak for the work, and it will not be completed." But I prayed, "Now strengthen my hands."
10 One day I went to the house of Shemaiah son of Delaiah, the son of Mehetabel, who was shut in at his home. He said, "Let us meet in the house of God, inside the temple, and let us close the temple doors, because some people are coming to kill you�by night they are coming to kill you."
11 But I said, "Should someone like me run away? Or should one like me go into the temple to save his life? I will not go!"
12 I realized that God had not sent him, but that he had prophesied against me because Tobiah and Sanballat had hired him.
13 He had been hired to intimidate me so that I would commit a sin by doing this, and then they would give me a bad name to discredit me.
14 Remember Tobiah and Sanballat, my God, because of what they have done; remember also the prophet Noadiah and how she and the rest of the prophets have been trying to intimidate me.
15 So the wall was completed on the twenty-fifth of Elul, in fifty-two days.
16 When all our enemies heard about this, all the surrounding nations were afraid and lost their self-confidence, because they realized that this work had been done with the help of our God.
17 Also, in those days the nobles of Judah were sending many letters to Tobiah, and replies from Tobiah kept coming to them.
18 For many in Judah were under oath to him, since he was son-in-law to Shekaniah son of Arah, and his son Jehohanan had married the daughter of Meshullam son of Berekiah.
19 Moreover, they kept reporting to me his good deeds and then telling him what I said. And Tobiah sent letters to intimidate me.
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.