TNIV Passages Explained

Mark 1:17
NIV	“Come, follow me,” Jesus said, “and I will make you fishers of men.”
TNIV	“Come, follow me,” Jesus said, “and I will send you out to catch people.”

The TNIV translates Mark 1:17 with increased precision, since anthropos (NIV, 'men') usually refers to men and women.

• According to BDAG1*, the standard lexicon for New Testament Greek, anthropos usually refers to 'a person of either sex, [with] focus on participation in the human race', as is clearly the case in Mark 1:17. (Clearly Jesus did not intend for the disciples to be fishers of men and not women.) The TNIV gives a more precise translation of the Greek text in light of the meaning of anthropos.
  
• According to BDAG, alieus (NIV, 'fishers') literally means, 'one whose occupation is catching fish'; thus the TNIV's updated rendering of Mark 1:17 is completely faithful to the original meaning of the text.

*Bauer-Danker-Arndt-Gingrich, The Greek-English Lexicon of the New Testament

Luke 17:3
NIV	If your brother sins, rebuke him, and if he repents, forgive him.
TNIV	If any brother or sister sins against you, rebuke the offender; and if they repent, forgive them.

In Luke 17:3, 'brother or sister' translates the Greek word adelphos—a term that New Testament writers often used to refer to a fellow member of the faith community, regardless of his or her gender.

The TNIV preserves the inclusive meaning of Jesus' instructions by using the singular 'they/their/them'.

In John 6:33, the TNIV renders the Greek text with increased precision, highlighting an important nuance of the narrative in John 6:25-59. The result is that contemporary readers hear Jesus' words the same way the original audience heard them.

• The Greek text behind John 6:33 uses the phrase ho katabainon —literally, 'that which is coming down' or 'the one coming down'. The Greek text does not use a masculine pronoun in John 6:33. Note how the NASB, a very literal translation of the Bible, translates ho katabainon in this passage: 'that which comes down'.
  
• The TNIV's rendering is faithful to the context of the narrative:
  
  

  • The crowd in John 6:25-59 wanted Jesus to perform a miraculous sign to prove himself. In verse 31, they specifically mention how Moses provided manna—also known as 'bread from heaven'—in the wilderness. The crowd was comparing Jesus to Moses.
    
  • In vv. 32-33, Jesus corrects the crowd, telling them that the true bread of heaven comes from God. The crowd immediately asks for this bread (v. 34), not realising that Jesus is using 'bread' as a metaphor for himself. (Jesus has not yet disclosed that he is, in fact, the 'bread of life'). The crowd expects material sustenance as proof of Jesus' power. The full force of Jesus' statement is not revealed until verse 35, when Jesus declares that he is the 'bread of life'.

According to BDAG, the standard lexicon for New Testament Greek, the TNIV renders Ioudaioi (NIV, 'the Jews') with increased precision, since Ioudaioi often referred to the Jewish religious authorities who opposed Jesus' ministry and teaching.

• For example, in John 9:22, the parents of a blind man healed by Jesus are said to fear the Ioudaioi . This is not likely a reference to Jews in general, since the parents were themselves Jewish. Rather, Ioudaioi refers to the Pharisees who were investigating the healing.
  
• John especially used the term Ioudaioi to refer specifically to Jesus' opponents. In the context of John 19:12, Ioudaioi is the same group that Luke refers to as 'the elders, chief priests and teachers of the law' (Luke 9:22). BDAG notes: 'There is no indication that John uses the term in the general ethnic sense suggested in modern use of the word ‘Jew'.'
  
• In the context of John 19:1-16, the 'Jews' (NIV) of verse 12 are identified as 'the chief priests and their officials' in verse 6, and it is absolutely certain that the same group is identified in both verses (verse 6, 'shouted'; verse 12, 'kept shouting'). Thus, the TNIV avoids potential confusion and achieves greater accuracy with a more precise translation.

The TNIV offers a legitimate translation of Acts 4:4 while carefully noting an alternate translation with a footnote.

The TNIV accurately translates Acts 7:20 in such a way as to prevent misunderstanding the significance of this passage.

In Acts 17:22, Paul uses a conventional form of address without implying a particular biological gender.

Acts 20:30
NIV	Even from your own number men will arise and distort the truth in order to draw away disciples after them.
TNIV	Even from your own number some will arise and distort the truth in order to draw away the disciples after them.

In Acts 20:30 Paul warns the Ephesian elders that false teachers could arise from among the congregation as a whole.

• The phrase 'your own number' refers not to the body of elders but to the whole 'flock', mentioned in the previous verse. In the context, Paul warned the elders of a twofold threat. First, there was a threat from outside: 'savage wolves will come in among you' (20:29). But there was also a threat from within: 'even from your own number'. Paul likely used the emphatic construction 'your own' (lit., 'you yourselves') to impress upon the elders the fact that the external threat was not the only one with which they ought to concern themselves.
  
• In Acts 20:30, 'some' translates the Greek noun aner. Aner usually refers to male human beings. As a result, in the vast majority of cases the TNIV uses masculine language to translate aner . However, the standard lexicons of the Greek language—including Kittel's Theological Dictionary of the New Testament and BDAG—have long recognized the fact that aner is sometimes used as a generic term for human beings, as is the case in Acts 20:30.
  
  • In Acts 25:24, Paul addresses his audience as andres (the plural form of aner)—an audience that included Agrippa's wife Bernice (25:23).
    
  • Ephesians 4:13 uses a form of aner as an idiomatic reference to the spiritual maturity of both male and female believers.
    
  • The Septuagint, a pre-Christian Greek translation of the Old Testament, used aner to refer to the people of Nineveh who believed God because of Jonah's message (see Jonah 3:5). In Jonah 3:5 aner translates the Hebrew word enosh —a term commonly used of human beings in general, as is the case here. (See also Matthew 12:41, which uses aner for the people of Nineveh.)

Romans 8:27
NIV	And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God's will.
TNIV	And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God's people in accordance with the will of God.

The TNIV responds to changes in language in order to preserve the original meaning of the text.

• The phrase 'God's people' translates the Greek noun hagios. In its singular form, hagios means 'holy'. The plural form hagioi —used in Romans 8:27—came to be used as a designation for God's people. To be 'holy' (hagios) is to be set apart in relationship to God; thus as a designation for God's people, hagioi indicates the close relationship that exists between God and his hagioi.
  
• Historically, hagioi has been translated 'saints' in such contexts. Today, however, 'saints' is burdened with meanings not intended by the term hagioi. Consequently, 'saints' is no longer as effective in conveying the connotation of relationship with God intended by the Greek term hagioi.
  
• BDAG, the standard lexicon of New Testament Greek, notes that hagioi can be translated as 'believers' or 'loyal followers' when it refers to God's people.

1 Corinthians 14:28
NIV	If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.
TNIV	If there is no interpreter, the speaker should keep quiet in the church and speak to God when alone .

The TNIV offers a clear translation of 1 Corinthians 14:28, accurately reflecting the intended meaning.

• 'When alone' translates the Greek word eautou, a reflexive pronoun used to indicate something done 'to oneself' or 'by oneself', according to BDAG, the standard lexicon for New Testament Greek. Paul did not permit a person to speak in a tongue in the church itself unless there was someone who could interpret. The person was to wait until he or she was outside the church—i.e. when they were alone. The fact that eautou is singular suggests that the command is to speak to 'oneself', not to 'themselves'—indicating that 'when alone' is an appropriate translation.

1 Timothy 2:5
NIV	For there is one God and one mediator between God and men, the man Christ Jesus.
TNIV	For there is one God and one mediator between God and human beings , Christ Jesus, himself human .

In 1 Timothy 2:5, Paul makes an important connection between Jesus and the human race, on whose behalf he mediates.

• Paul declares that Jesus, who is both fully God and fully human, is the sole mediator between God and humanity. Paul highlights Jesus' unique suitability for this role by using the same word for Jesus (anthropos) as he does for the human race. Paul's point: Jesus is human, like the people for whom he mediates.
  
• Anthropos is a word that primarily means 'human being'. BDAG, the standard lexicon for New Testament Greek, gives as its first definition for anthropos: 'a person of either sex, h focus on participation in the human race'.
  
• In the first part of 1 Timothy 2:5, anthropos occurs in the plural form, referring to people in general. Used as a reference to Jesus in the second part of the verse, anthropos identifies Jesus as a human being himself. Paul uses the word anthropos to emphasize Jesus' humanity, not his masculinity.
  

The TNIV, while accurately translating the intended meaning of this passage, carefully preserves Jesus' masculinity.

• The TNIV preserves Jesus' masculinity with its use of the masculine pronoun 'himself'.
  

1 Timothy 3:11
NIV	In the same way, their wives a are to be women worth of respect, not malicious talkers but temperate and trustworthy in everything. a 11 Or way, deaconesses
TNIV	In the same way, women who are deacons a are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. a 11 Or way, deacons' wives

The TNIV gives the most likely meaning of 1 Timothy 3:11 while noting an alternate rendering in a footnote.

• In 1 Timothy 3:1-12, the apostle Paul lists the necessary qualifications for two special functions or offices commonly found in local churches—the 'overseer' (Gk. episkopos) and the 'deacon' (Gk. diakonos). In the midst of this section (v11), Paul states that the gynaikas (usually 'women' or 'wives') are to be 'worthy of respect, not malicious talkers but temperate and trustworthy in everything'.
  
• Perhaps the biggest question concerning 1 Timothy 3:11 has to do with the meaning of gynaikas. According to BDAG, the standard lexicon for New Testament Greek, gynaikas can refer to 'women' or 'wives'. The context of 1 Timothy 3 is the most important factor in determining how best to translate gynaikas in verse 11.
  
  • Paul already discussed in 1 Timothy 2 his expectations for the congregation at large, including the women of the church. Beginning in 3:1, he has moved on to specifically discuss his expectations for people who hold office in the church. Given Paul's progression of thought, it is unlikely that he goes back to addressing women in general in verse 11—especially since he is discussing the qualifications for deacons in the surrounding passages (v8-10 and v12).
    
  • How, then, should the text be understood? Careful interpreters have to consider the possibility that verse 11 refers to 'wives' (i.e. in the context, 'wives of deacons'), since the Greek word for 'women' is often used in this manner. Hence the TNIV includes a footnote alerting the reader to this possibility.
    
  • At the same time, the structure and grammar of Paul's statement suggests that the women referred to in verse 11 are themselves deacons. The entire section (3:1-12) is introduced with two verbal phrases: 'it is necessary' [Gk. dei] and 'to be' [Gk. einai]. These phrases occur only at the beginning of the section (3:2), and they govern what Paul has to say about 'overseers' (3:1-7), 'deacons' (3:8-10) and 'women' (3:11) alike. The grammatical linkage of these three categories suggests that in each case Paul is referring specifically to positions of service within the church. The structure of this passage can be visually represented as follows:
    

3:1-7	It is necessary for the bishop to be:        without reproach, etc.
3:8-10	In the same way, [it is necessary for] deacons [to be]:        worthy of respect, etc.
3:11	In the same way, [it is necessary for] women [to be]:        worthy of respect, etc.
3:12	A deacon must be:        faithful to his wife, etc.

• Paul uses identical language in 3:8-10 and 3:11. It is necessary for both 'deacons' and 'women' to be qualified for service in the same way (Gk. hosautos) that 'overseers' are. Likewise, both 'deacons' and 'women' are commanded to be 'worthy of respect'. Given the strong connection between 3:8-10 and 3:11, Paul is likely referring to deacons in general in verses 8-10 and specifically to female deacons in verse 11. This interpretation is further supported by the fact that Paul continues his discussion of the qualifications for deacons in verse 12.
  
• Had Paul intended to refer to deacons' wives, he likely would have used either a possessive pronoun (auton) or a possessive article (ton) to say, 'their wives'. No such pronoun or article appears in 1 Timothy 3:11.
  
• Readers interested in how the TNIV translates other passages relating to gender roles in the home and in the church should note its translation of Ephesians 5:21-33; 1 Timothy 3:1-6 and Titus 1:5-9.

Hebrews 2:6
NIV	“What is man that you are mindful of him , the son of man that you care for him?
TNIV	“What are mere mortals that you are mindful of them , human beings that you care for them?

Hebrews 2:6 quotes Psalm 8:4—a psalm in which David marvels at God's care for human beings.

• In Psalm 8:4, the term 'man' translates a Hebrew word (enosh) that refers to human beings as frail creatures. Thus the TNIV's translation 'mere mortals' effectively captures a subtle nuance of the original meaning that might otherwise be missed.
  
• In Psalm 8:4, the term 'son of man' translates a Hebrew idiom (ben adam) that refers to human beings. The TNIV captures this nuance in its translation of Hebrews 2:6.

'Son of man' is not a messianic reference in Psalm 8:4 or Hebrews 2:6. Rather, it is used of human beings in contrast to God.

• When 'son of man' contrasts humanity with God—as is the case here—it would make little sense to suggest a messianic connotation, since Jesus the Messiah is himself God.
  
• In most Old Testament contexts, 'son of man' has no messianic connotation. For example, God called the prophet Ezekiel a 'son of man' more than 90 times, highlighting the contrast between the two of them. See also Numbers 23:19, which says, 'God is not a…son of man' (NIV). (No one would suggest this passage has a messianic connotation).

The TNIV captures with precision the significance of Hebrews 2:6-9.

• God created humanity for glory—to rule over his creation (2:5-8a)
  
• At the present time, God's intent for humanity—to be crowned with glory and to rule over creation—is not realised (2:8b).
  
• The divine purpose is fulfilled in Jesus, who is first mentioned in Hebrews 12:9. It is Jesus who, having lowered himself to become human and to suffer death, fulfills the hope of humanity spoken of in Psalm 8.

The TNIV retains the phrase 'Son of Man' where it is used of Jesus.

• Jesus referred to himself as the 'Son of Man' 79 times in the New Testament, drawing on the Aramaic phrase bar enash in Daniel 7:13. Without exception, the TNIV retains this designation for Jesus. See, for example, Matthew 8:20.

Hebrews 2:17
NIV	For this reason he had to be made like his brothers in every way…
TNIV	For this reason he had to be made like his brothers and sisters in every way…

The TNIV better reflects the meaning of the text without obscuring Jesus' masculinity.

• The New Testament writers frequently used the term adelphoi —customarily rendered 'brothers'—as a reference to male and female believers. In such cases, there is almost universal agreement that adelphoi is accurately translated 'brothers and sisters'.
  
• According to Hebrews 2:10-18, the 'children' of God (v10, 13)—men and women—are also the adelphoi of Jesus (v11, 12, 17).
  
• The TNIV more precisely captures the intended meaning of Hebrews 2:17 by translating adelphoi as 'brothers and sisters'. Adelphoi here refers to the same group of people as it does in verses 11 and 12; it also identifies the same people elsewhere referred to as God's 'children' (v13, NIV and TNIV). In each of these verses, the text identifies both men and women who belong to God's family.
  
• The statement that Jesus 'had to be made like his brothers and sisters in every way' does not imply that Jesus shared every physiological characteristic of every man and woman (an impossibility since no two individuals are alike). The significance of Hebrews 2:14-18 is that it affirms Jesus' full humanity. Because we are human, Jesus became human so that he might be a fitting high priest on our behalf. The statement in 2:17 is simply another way of saying he had to become fully human in order to make atonement for our sins.

Hebrews 12:7
NIV	Endure hardship as discipline; God is treating you as sons. For what son is not disciplined by his father?
TNIV	Endure hardship as discipline; God is treating you as his children. For what children are not disciplined by their parents?

The author of Hebrews 12:4-13 uses the analogy of a child being disciplined in order to explain how God disciplines his children.

• In verse 7a ('God is treating you as his children'), the term 'children' translates the plural Greek noun huioi (see also 12:5). There is ample justification for translating huioi inclusively—particularly when it is used figuratively of the relationship between God and his people. Even the KJV rendered huioi inclusively in Matthew 5:9 and Galatians 3:7.
  
• The second half of Hebrews 12:7 uses the singular form of the same word (huios), but the author's intended meaning is the same. Since the context has not changed, there is no reason to expect that the meaning of huios (singular) in 7b is any different from the meaning of huioi (plural) in 7a. The singular or plural form does not have enough impact on the meaning of a word to override the context in which that word is used. Since the TNIV preserves accuracy by translating the meaning of words in their context—which is the goal of all clear, accurate translation—the TNIV renders huios/huioi consistently in Hebrews 12:7.
  
• The Greek word pater —translated 'parents' by the TNIV in 12:7—follows a similar pattern. According to BDAG, the standard lexicon for New Testament Greek, pater can refer to the 'immediate biological ancestor' and be translated 'parent'. The plural form occurs in 12:9, referring generically to parents (as it also does in Hebrews 11:23). As is the case with huios/huioi , context—not grammatical form—is the key factor in determining meaning. Thus the TNIV renders pater and the plural form pateres consistently when it refers to human parents.

The TNIV preserves the parallel with God the Father.

• The figure of God's relationship to his people is grounded in the language of Hebrews 12:5 ('addresses you as children') and 12:7a ('God is treating you as children'). In 12:7b and 12:9a, the Greek word pater is not a direct reference to God. Rather, the author draws an analogy to human parents. When the text refers to God in Hebrews 12:9b, the TNIV translates, 'How much more should we submit to the Father of spirits and live!'

James 1:12
NIV	Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.
TNIV	Blessed are those who persevere under trial, because when they have stood the test, they will receive the crown of life that God has promised to those who love him.

The TNIV uses gender accurate language to clearly reflect the meaning of aner in James 1:12.

• James used a variety of words and grammatical forms to address both male and female believers. Specifically, James 1–3 uses aner and anthropos (in most contexts a generic reference to people) interchangeably.
  
  • In 1:7-8, James writes, 'That man [anthropos] should not think he will receive anything from the Lord; he [i.e. the same man] is a double-minded man [aner]' (NIV).
    
  • In 1:19-20, James writes, 'Everyone [anthropos] should be quick to listen, slow to speak and slow to become angry, for man's [aner] anger does not bring about the righteous life that God desires' (NIV).
    
• In this context aner functions as a generic reference to people. This meaning—though less common than the masculine sense of aner —is affirmed by the major Greek lexicons and has precedent in other passages of Scripture (e.g., the Septuagint translation of Jonah 3:5; see also Acts 20:30 and Ephesians 4:13).

The Bible itself gives precedent to translating a singular form with a plural form.

• The Septuagint, a pre-Christian Greek translation of the Old Testament used heavily by the New Testament writers, gives precedent for translating a singular form with a plural pronoun. In Psalm 32:1, the Hebrew text used a singular form: 'Blessed is he whose transgressions are forgiven'. The Septuagint translated using a plural form: 'Blessed are those whose transgressions are forgiven'.
  
• In addition, the apostle Paul was comfortable using a plural to translate a singular. In Romans 4:6-7, he quotes the Septuagint's rendering of Psalm 32:1. That he is quoting Scripture and not merely applying it is made clear by the language with which he introduces the quotation: 'David says'. (Elsewhere he introduces Old Testament quotations in similar fashion, e.g. 'As it is written'). Paul must have assumed that the Septuagint's translation of Psalm 32:1 suitably conveyed the meaning of the original, even though the form of the pronoun was changed.

The TNIV preserves accuracy in translation without sacrificing the individual application of James 1:12.

• In both Greek and English, whether something applies to an individual or to a group depends more on the context than the grammatical form (singular or plural) that is used. For example:
  
  • In Matthew 5:9, Jesus says, 'Blessed are the peacemakers, for they will be called children of God.' The plural form (original to the Greek) does not obscure the fact that God calls each individual peacemaker a child of God.
    
  • In Matthew 6:16, Jesus says, 'When you fast, do not look somber as the hypocrites do.' In the Greek, 'you' is grammatically plural. However, instructions about fasting apply to individuals, since fasting was supposed to be a personal matter (see Matthew 6:18). The plural form does not obscure this fact.
    
  • In Revelation 3:19, Jesus says, 'Those whom I love I rebuke and discipline.' The plural form (original to the Greek) does not obscure the fact that Jesus rebukes and disciplines individuals.
    
• Since the individual application of a passage depends not on grammatical form but on context, the significance of James 1:12 is in no way obscured by the TNIV's use of a plural pronoun.

James 3:1
NIV	Not many of you should presume to be teachers, my brothers.
TNIV	Not many of you should presume to be teachers, my brothers and sisters.

Throughout his letter, James addressed his entire audience—both men and women—with the term adelphoi (traditionally, 'brothers').

• There is almost universal agreement that adelphoi can mean 'brothers and sisters', even though it is grammatically masculine. For example, a papyrus document from AD 97 reads, 'My father died leaving my adelphoi Diodorus and Theis as his heirs.' Diodorus was a man's name; Theis was a woman's. Thus the grammatical gender of a word does not necessarily indicate an exclusively male component of meaning.
  
• Adelphoi refers to the whole church in James 1:2, 16, 19; 2:1, 5, 14; 3:10, 12; 4:11; 5:7, 10, 12 and 19. One would reasonably expect adelphoi to carry the same meaning in 3:1 that it carries throughout the rest of James' letter.
  
• The TNIV accurately represents James' use of the term adelphoi without suggesting that James approved of women serving as 'teachers'. At most, the TNIV's rendering—in addition to faithfully capturing the meaning of the word in its larger context—suggests that James may have been aware that there were women in the church who desired to be 'teachers'. James 3:1 (TNIV) does not comment on the debate over female leadership in the church.

James 5:20
NIV	Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.
TNIV	Whoever turns a sinner from the error of their way will save their soul from death and cover over a multitude of sins.

James 5:20 is addressed to people regardless of their gender; thus the TNIV's translation is uncompromisingly accurate.

• Virtually everyone would agree that the 'sinner' in James 5:20 could be either a man or a woman. If 'sinner' is inclusive, then the pronouns that refer back to 'sinner' must also be inclusive, since a pronoun's meaning is always governed by its antecedent, not the other way around.
  
• The original text uses the grammatically masculine pronoun autos to refer back to 'sinner'. The fact that a word is grammatically masculine does not mean it always carries a male component of meaning. The Greek term for the Holy Spirit (pneuma) is grammatically neuter, but this does not suggest a neuter component of meaning. Similarly, the Spanish word for 'person' (persona) is grammatically feminine, whether it refers to male or female human beings or both. In Greek, autos can refer to people without regard for their gender, even though it is grammatically masculine. In James 5:20, since 'sinner' is clearly inclusive, autos must also be inclusive (see above). Translating the generic masculine pronoun with inclusive language is grammatically justified in any context where the antecedent is inclusive.

The TNIV preserves the inclusive meaning of Jesus' invitation by using the singular 'they/their/them'.

• The singular 'they/their/them' is a form that has gained wide acceptance among careful writers and that actually has had a venerable place in English idiom for many centuries. Since the English language does not have a generic singular pronoun that can refer to human beings inclusively, literary giants from William Shakespeare ('God send everyone their heart's desire') to C.S. Lewis have at times employed the singular 'they/their/them'. Respected dictionaries and style guides such as Merriam-Webster's Collegiate Dictionary and The Chicago Manual of Style also affirm its use. And indeed, the KJV in a celebrated verse—noteworthy not only for its literary elegance but also for its message—reads as follows: 'Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves'.

Revelation 3:20
NIV	I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him , and he with me.
TNIV	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.

• The TNIV's translation of Revelation 3:20 is uncompromisingly accurate, since this passage was addressed to the men and women of the Laodicean church and 'anyone' who responded to Jesus.
  
• Almost everyone would agree that 'anyone' (Greek, tis) is inclusive. If 'anyone' is inclusive, then the pronouns that refer back to 'anyone' must also be inclusive, since a pronoun's meaning is always governed by its antecedent, not the other way around.
  
• The original text uses the grammatically masculine pronoun autos to refer back to 'anyone'. The fact that a word is grammatically masculine does not mean it always carries a male component of meaning. The Greek term for the Holy Spirit (pneuma) is grammatically neuter, but this does not suggest a neuter component of meaning. Similarly, the Spanish word for 'person' (persona) is grammatically feminine, whether it refers to male or female human beings or both. In Greek, autos can refer to people without regard for their gender, even though it is grammatically masculine. In Revelation 3:20, since 'anyone' is clearly inclusive, autos must also be inclusive (see above). Translating the generic masculine pronoun with inclusive language is grammatically justified in any context where the antecedent is inclusive.

The TNIV preserves the inclusive meaning of Jesus' invitation by using the singular 'they/their/them'.

• The singular 'they/their/them' is a form that has gained wide acceptance among careful writers and that actually has had a venerable place in English idiom for many centuries. Since the English language does not have a generic singular pronoun that can refer to human beings inclusively, literary giants from William Shakespeare ('God send everyone their heart's desire') to C.S. Lewis have at times employed the singular 'they/their/them'. Respected dictionaries and style guides such as Merriam-Webster's Collegiate Dictionary and The Chicago Manual of Style also affirm its use. And indeed, the KJV in a celebrated verse—noteworthy not only for its literary elegance but also for its message—reads as follows: 'Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves'.

The TNIV preserves accuracy in translation without sacrificing the individual application of Revelation 3:20.

• In both Greek and English, whether something applies to an individual or to a group depends more on context than grammatical form (singular or plural). For example:
  
  • In Matthew 5:9, Jesus says, 'Blessed are the peacemakers, for they will be called children of God'. The plural form (original to the Greek) does not obscure the fact that God calls each individual peacemaker a child of God.
    
  • In Matthew 6:16, Jesus says, 'When you fast, do not look somber as the hypocrites do'. In the Greek, 'you' is grammatically plural. However, instructions about fasting apply to individuals, since fasting was supposed to be a personal matter (see Matthew 6:18). The plural form does not obscure this fact.
    
  • In Revelation 3:19, Jesus says, 'Those whom I love I rebuke and discipline'. The plural form (original to the Greek) does not obscure the fact that Jesus rebukes and disciplines individuals.
    
• Since the individual application of a passage depends not on grammatical form but on context, the significance of Revelation 3:20 is in no way obscured by the TNIV's use of the singular 'they/their/them'.

Matthew 1:18
NIV	His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit.
TNIV	His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.

• The TNIV uses clear but undated language, giving it an enduring quality. 'With child' is an archaic reference to pregnancy, and it is one not generally used by younger generations. While this phrase is not familiar to everyone, the word 'pregnant' carries the same meaning and is easily understood by all.

Matthew 5:9
NIV	Blessed are the peacemakers, for they will be called sons of God.
TNIV	Blessed are the peacemakers, for they will be called children of God.

• The TNIV offers a conservative treatment of gender, making changes only where the original writers did not intend a specific gender reference. For example, the New Testament authors frequently used the word huioi —translated 'sons' in Matthew 5:9 (NIV)—as a theological term denoting the relationship between God and his people. In such contexts, huioi refers to both men and women who are God's children. The TNIV clarifies the intended meaning of the original with a gender accurate translation.
  
• There is good precedent for the wording of the TNIV. Every English Bible from Tyndale's New Testament (1536) to the revered King James Version (1611) used the word 'children' to translate huioi in Matthew 5:9. (The English Revised Version of 1881 was the first to use the term 'sons'). In Matthew 5:9, the TNIV returns to the historic tradition of English Bible translation.

Matthew 14:25
NIV	During the fourth watch of the night Jesus went out to them, walking on the lake.
TNIV	Shortly before dawn Jesus went out to them, walking on the lake.

• The TNIV replaces archaic language with clear, understandable English. References to time, for example, are translated using language familiar to the contemporary reader. The New Testament writers marked time by the hour or watch—e.g. 'the ninth hour' or 'the fourth watch of the night'. Such classifications are virtually unknown today, so they are represented in the TNIV by their closest contemporary equivalent.

Matthew 16:16
NIV	Simon Peter answered, “You are the Christ, the Son of the living God.”
TNIV	Simon Peter answered, “You are the Messiah, the Son of the living God.”

• The TNIV translates with uncompromising precision and accuracy, carefully representing the meaning of each word in its original context. The Greek word Christos, for example, receives a more precise treatment in the TNIV.
  
• Christos —customarily translated 'Christ'—is the Greek counterpart to the Hebrew word Messiah. The four Gospels and the book of Acts generally use Christos as a messianic title identifying Jesus as Israel's long promised deliverer. The TNIV translates Christos as 'Messiah' in such contexts, highlighting for the reader the significance of this title as heard by the original audience. In Matthew 16:16, there is no mistaking the significance of Peter's confession; Peter declared his belief that Jesus was the deliverer promised in the Old Testament.
  
• Outside the Gospels and Acts, the New Testament writers generally used Christos as a personal name, used in conjunction with 'Jesus'. In such contexts, the familiar name 'Jesus Christ' is retained.

Luke 22:22
NIV	The Son of Man will go as it has been decreed, but woe to that man who betrays him. ”
TNIV	The Son of Man will go as it has been decreed. But woe to that man who betrays him! ”

• Sometimes the force of a passage is more clearly represented with seemingly minor adjustments. Not only are the shortened sentences of Luke 22:22 (TNIV) easy to read, separating the second statement gives it appropriate emphasis.
  
• Also significant in Luke 22:22 is what the TNIV does not change. Here and elsewhere, the TNIV retains the phrase 'Son of Man', used as a title referring to Jesus. Without exception, the TNIV retains masculine language—both nouns (e.g. 'Father' and 'Son') and pronouns (e.g. 'he', 'him', 'his')—for references to God.

John 1:18
NIV	No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known.
TNIV	No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.

• The TNIV combines the best scholarship and the clearest possible language to translate John 1:18 with uncompromising accuracy. As represented in all the earliest manuscripts, this passage is one of Scripture's most direct affirmations that Jesus is God. Older translations of John 1:18, which through no fault of their own relied on inferior manuscripts, do not contain this decisive declaration. Through careful and uncompromising translation, the TNIV accurately proclaims one of the core foundations of faith in Jesus Christ.
  
• The TNIV improves upon the NIV's rendering of John 1:18, clarifying for the reader that the phrase 'one and only' functions in the New Testament as a reference to the Son. Thus, the TNIV ensures that the significance of this passage will not be missed.
  
• In addition, the TNIV better captures the sense of the original by using the phrase 'in closest relationship with the Father'. A literal English rendering of the idiomatic Greek in John 1:18—literally, 'in the bosom of the Father'—could carry a negative connotation not intended by the original. The TNIV's careful rendering captures the intended significance of the Greek phrase as a description of the close relationship between the Father and the Son.

John 6:35
NIV	Then Jesus declared, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty.”
TNIV	Then Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.”

• The TNIV's careful treatment of gender reflects the fact that Jesus' invitation to believe in him was not addressed to males only, but to all people regardless of gender. Because use of the generic 'he' has declined in recent years, the TNIV preserves the accuracy of Jesus' message using the clearest possible language.

John 9:22
NIV	His parents said this because they were afraid of the Jews, for already the Jews had decided that anyone who acknowledged that Jesus was the Christ would be put out of the synagogue.
TNIV	His parents said this because they were afraid of the Jewish leaders, who already had decided that anyone who acknowledged that Jesus was the Messiah would be put out of the synagogue.

• The TNIV translates the term Ioudaioi —customarily rendered 'the Jews'—with greater precision and sensitivity to context. Like many Greek words, Ioudaioi has a range of meanings. Depending on the context, it can refer to one of the following:
  
  1. Jewish people in general
  2. A localised group of Jews
  3. Jewish religious authorities
     
• In John 9:22, Ioudaioi refers specifically to the Jewish religious authorities interrogating the blind man's parents, who were also Jewish (see 9:13-34). The TNIV's careful translation helps the reader understand the precise meaning of the text.

Romans 3:28
NIV	For we maintain that a man is justified by faith apart from observing the law.
TNIV	For we maintain that a person is justified by faith apart from observing the law.

• The TNIV offers a more precise translation of Romans 3:28. The Greek word anthropos —traditionally rendered 'man'—usually means 'people', though sometimes it refers specifically to men. Romans 3:28 uses the term to refer to people regardless of gender.
  
• By giving a more precise translation, the TNIV responds to changes that have occurred in everyday English. While the word 'man' once functioned as a term for human beings, today it is used almost exclusively of males. The TNIV's rendering of Romans 3:28 reinforces the fact that justification by faith is available to both men and women.

Galatians 2:6
NIV	As for those who seemed to be important —whatever they were makes no difference to me; God does not judge by external appearance.
TNIV	As for those who were held in high esteem —whatever they were makes no difference to me; God does not show favouritism.

• The TNIV uses the clearest possible language to help the reader understand the meaning of Scripture in its context. In Galatians 2:6, Paul recalls an encounter with church leaders in Jerusalem who questioned his outreach to the Gentiles. Although as leaders they were highly regarded, Paul was unafraid to stand his ground, because he knew that God does not play favourites with those who hold important positions. The TNIV uses clear, idiomatic (but not dated) English to precisely capture the meaning of the Greek text.

Colossians 2:8
NIV	See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ.
TNIV	See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.

• In the nearly 30 years since the NIV New Testament was first released, biblical scholarship has continued to advance. The TNIV reflects the latest of these advancements in its translation of the text. In Colossians 2:8 the Greek phrase ta stoicheia tou kosmou —literally, 'the elements of the world'—would leave many readers puzzled if its meaning were not clearly translated.
  
• Study of the ancient religious culture of Asia Minor (modern Turkey, where Colossae was located) has revealed that ta stoicheia tou kosmou was a phrase used by local mystery cults referring to elemental spiritual forces thought to stand between God and humanity. Paul rejected the idea of such forces—and any worldview that was based upon their existence—teaching that the only mediator between God and humanity is God's Son, Jesus. The TNIV employs the best of the various scholarly disciplines—particularly linguistics and history—to produce the clearest and most accurate translation.

Hebrews 10:34
NIV	You sympathised with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.
TNIV	You suffered along with those in prison and joyfully accepted the confiscation of your property, because you knew that you yourselves had better and lasting possessions.

• One of the advantages of the TNIV over a strictly literal translation is that it takes into account the contextual meaning of words. For example, we often use the word 'sympathise' (transliterated from the Greek sumpatheo) to describe how we identify emotionally with someone's pain—e.g. 'I feel for you'.
  
• However, the word in Hebrews 10:34 can refer to a deeper, more experiential level of sympathy—what we might call empathy. Context suggests that the audience did not simply feel for those who were imprisoned; they shared with them the common experience of persecution. (The reference to having property confiscated confirms this). Sensitivity to the context of a passage enables the TNIV translate so that the meaning is more precisely represented.

Revelation 15:4
NIV	Who will not fear you, O Lord, and bring glory to your name?
TNIV	Who will not fear you, Lord, and bring glory to your name?

• Many years ago, the vocative 'O' ('vocative' indicates direct address) was seen frequently in written English. The vocative 'O' was merely an English tool to signal an instance of direct address; it has no verbal counterpart in the Greek text. Its use has declined over the years; and so in large measure it has been removed from the TNIV, which strives to be a contemporary English translation of the Bible.