Today's New International Version
| Today's New International Version | |
|---|---|
 |
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| Full name: | Today's New International Version |
| Abbreviation: | TNIV |
| NT published: | 2002 |
| Complete Bible published: | 2005 |
| Translation type: | contemporary |
| Version Revised: | New International Version (NIV) |
| Publisher: | Zondervan |
| Copyright status: | Copyright 2005 International Bible Society |
| John 3:16 | |
| For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. | |
Today's New International Version is an English translation of the Bible developed by the Committee on Bible Translation, or CBT. The CBT is the same organization that translated the New International Version (NIV) in the 1970s.
The TNIV is based on the NIV. The TNIV New Testament was published in March 2002. The first complete Bible was published in February 2005. The rights to the text are owned by the International Bible Society (IBS). Zondervan, an evangelical Christian communications company, publishes the TNIV in North America. Hodder & Stoughton publishes the TNIV in the UK and European Union.
Differences between TNIV and NIV
There are a number of revisions to the NIV in the TNIV, many involving the use of inclusive language. Other changes include Matthew 1:18 where the NIV says that Mary was “with child.” The TNIV simply says Mary was “pregnant.” Also, in Luke 12:38, the phrase “fourth watch of the night” employed in the NIV is changed in the TNIV to “shortly before dawn” (Luke 12:38).
The TNIV translators have, at times, opted for more traditional Anglo-Saxon or poetic renderings than those found in the NIV. For example, “the heavens” is sometimes chosen to replace the “the sky,” as is the case in Isaiah 50:3: "I clothe the heavens with darkness and make sackcloth its covering."
At times the TNIV offers a different or nuanced understanding of a passage. For example, in the NIV, Psalm 26:3 reads, “For your love is ever before me, and I walk continually in your truth.” The TNIV reads, “For I have always been mindful of your unfailing love and have lived in reliance on your faithfulness.” There are a number of changes in this one verse, but of special note is the TNIV’s translation of the Hebrew word ’emet. The TNIV translators took this word to mean more than simple honesty in Psalm 26:3, referring more specifically to reliability or trustworthiness.
Inclusive Language and the TNIV
Among the changes made to the TNIV are those involving the use of inclusive language to refer to people. Various terms for this are "gender neutral", "gender inclusive", or "gender accurate".
For example, in the TNIV, Genesis 1:27 reads: "So God created *human beings* in his own image." Older translations use the word "man" to translate the word 'adam' employed in the original Hebrew--the same word used as the proper name of the first man married to the first woman, Eve. Matthew 5:9 reads: "Blessed are the peacemakers, for they will be called *children* of God." Here the word 'sons' found in older Scripture versions as the translation of the Greek word 'huioi' is changed to the inclusive language construction, "children."
Contrary to recent translations that are more liberal in the theological commitment such as the NRSV, masculine references to God (e.g. "Father," "Son," etc) are not modified in the TNIV.
Opponents of this approach point out that many of the terms in question carry male denotations and/or connotations in the original Hebrew and Greek. Some Bible translators argue that, while there are passages in the text that lend themselves to inclusive language, other changes are unfaithful to the original Hebrew and Greek. Critics of inclusive language claim that, in order to achieve its aims, inclusive language can force an incorrect translation onto the text. For example, they claim:
- Translators substitute neuter plural pronouns for masculine singular pronouns in the original text, in order to remove the singular "man" and the "he" pronoun which may follow, as in the case of Psalm 1:1: "Blessed are those who do not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers". In the original text, this verse highlights the struggle of the individual against the wicked masses; a rendering which is lost with the use of a plural pronoun in the subject. Opponents also argue that awkward (or even incorrect, according to language scholars) grammatical usage is adopted in order to achieve the translators' goals. For example, they cite Revelation 3:20: "Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with them, and they with me." and John 6:44; "No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day". The problem of plural pronouns results from the lack of a singular gender-neutral pronoun in English. The proponents of inclusive language argue for what is incorrectly known as the singular they.
- In their adherence to gender neutrality, translators appear to proceed mechanically with the idea that every occurrence of adam, anthropos and adelphoi are to be understood in a gender-inclusive sense, and where an archetypical single person is being identified, the same mechanical process renders this in plural. Essentially translation gives way to paraphrasing governed by a bias. For example in Acts 1:16 "andres adelphoi" literally "men and brethren" (=kinsmen) is gender specific. The "adelphoi", in this instance is governed by andres and cannot be taken as inclusive of women, yet the TNIV translates this as "brothers and sisters". In Acts 7:20 it is noted “he (Moses) was brought up in the house of his father”, but in the TNIV it is transformed into "he was cared for in his parents' home". While "parents" is acceptable as a meaning for the plural of pater, the Greek text has the singular "patros". From this verse you only achieve "parents" by pluralising and paraphrasing in line with a bias, which seeks to neuter the masculine.
Proponents of inclusive language translations of Scripture argue that the grammatical gender of a word has no bearing on its meaning. (For example, in Spanish the word for table, mesa, is grammatically feminine, but that does not mean tables are female.) The two main arguments in favor of inclusive language are:
- It is believed that no such male nuances of meaning exist in many passages translated with inclusive language; therefore translations like the TNIV more accurately communicate the meaning of the text. For example words like "adelphoi" previously translated "brothers", could be understood as gender inclusive and was (dependent upon context) comprehended in New Testament times as inclusive. With the shift of time and customs, "brothers" has become understood as an inaccurate use to denote a mixed-sex group. It is right therefore in a large number of passages to use "brothers and sisters" to avoid such miscommunication.
- Traditional forms of English (in which terms like "man" and "he" applied to both genders) are falling out of everyday use and are likely to be misinterpreted, especially by younger readers. Also it is argued that use of what is claimed as the singular they does not obscure the individual application of passages like Revelation 3:20, because such use is increasingly common in the English language and is understood by most readers. Supporters maintain that the 'singular they' has a long history in the English language. There of course is a problem with the justification is sought from historical precedents. Such historic use normally follows a grammatical rule, whereby singular indefinite antecedents (such as everyone, anyone, no one, all etc.) in a clause whereby the antecedent does service as a plural, may be followed in a coordinate or independent clause containing the plural pronoun 'they'.
Approximately 30% of the changes found in the TNIV's revision of the NIV involve the use of inclusive language[1]. The TNIV's approach to gender inclusive language is similar to that of the New Revised Standard Version (NRSV), the New Living Translation (NLT), the New Century Version (NCV) and the Contemporary English Version (CEV).
The TNIV and hoi ioudaioi
In the TNIV some original Greek text references to hoi ioudaioi (literally, the Jews), are changed from the original English translation of "the Jews" to "Jewish leaders," or simply "they." For example, in the gospel of John (e.g. John 18:36), the TNIV translators changed the translation of the Greek words, hoi ioudaioi, from "the Jews" to "Jewish leaders." This change has been called for by Jewish leaders as a way of avoiding the Gospel of John being charged with anti-Semitism and a number of evangelical scholars justify this change [2] [3] [4]. The TNIV is not alone [5] among English Bible versions in following recent biblical scholarship on this matter.
Other scholars criticize this change for being unfaithful to the original Greek. Those who support this emendation of the text of Scripture argue that the complexities of understanding the divisions of Synagogue and Church and its impact upon the text, the use of the definite article (the) which is suggestive that all Jews were involved, force translators to choose a particular interpretation of the text, rather than provide a more literal translation. David Burke [6] is typical of those who support these emendations.
The TNIV Launch
In 2005, Zondervan planned to advertise the TNIV in Rolling Stone as part of its campaign to launch the full TNIV Bible to “spiritually intrigued 18 to 34 year olds” [7]. Just weeks before the ad’s scheduled run date, Rolling Stone pulled the ad, citing a policy against religious advertisements in its magazine. Beginning with a story in USA Today, media frenzy ensued and two weeks later, Rolling Stone reversed its position and published the ad.
In 2006, Zondervan announced the production of The Bible Experience, an audio recording of the TNIV featuring performances by Angela Bassett, Cuba Gooding Jr., Blair Underwood, Denzel Washington and several other leading celebrities. The Bible Experience New Testament was released in October 2006. It has since become the best selling audio bible on Wal-Mart's Web site [8]. The planned launch for the complete TNIV audio bible is October 2007.
Also in 2006, Zondervan launched the TNIV Study Bible with study notes and a 700 page topical index.
Supporters and Critics
Denominations supportive of the TNIV include the Christian Reformed Church (CRC), which officially endorsed the TNIV as an acceptable translation for use, and the Evangelical Covenant Church.
Evangelical scholars and pastoral leaders supportive of the TNIV are; Rob Bell, Craig Blomberg, Darrell Bock, Don Carson, Jim Cymbala, Peter Furler, Bill Hybels, Tremper Longman, Erwin McManus, John Ortberg, Ben Patterson, John Stott, Dr. Ben Witherington, III, Philip Yancey, and others [9].
However the Presbyterian Church in America and the Southern Baptist Convention passed resolutions ([10], [11]) opposing the TNIV and other inclusive language translations.
Evangelical scholars and pastoral leaders critical of the TNIV are; J. I. Packer, James Dobson, Jerry Falwell, Wayne Grudem, D. James Kennedy, Albert Mohler, John Piper, Dennis Rainey, Pat Robertson, R.C. Sproul, Joni Eareckson Tada, and others.[1]
As a result of the Inclusive Langauge controversy, some Evangelicals made preparations to ensure that a Bible more faithful to a literal text, and which still catered for Evangelcials would be available. From this two new versions appeared as alternatives; The Holman Christian Standard Bible[12] and The English Standard Version[13].
References
External links
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