1 Chronicles 1 | » |
1 Adam, Seth, Enosh,
2 Kenan, Mahalalel, Jared,
3 Enoch, Methuselah, Lamech,
4 Noah, Shem, Ham, and Japheth.
5 The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
6 And the sons of Gomer: Ashkenaz, and Diphath, and Togarmah.
7 And the sons of Javan: Elishah, and Tarshish, Kittim, and Rodanim.
8 The sons of Ham: Cush, and Mizraim, Put, and Canaan.
9 And the sons of Cush: Seba, and Havilah, and Sabta, and Raama, and Sabteca. And the sons of Raamah: Sheba, and Dedan.
10 And Cush begot Nimrod; he began to be a mighty one on the earth.
11 And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim,
12 and Pathrusim, and Casluhim (from whence came the Philistines), and Caphtorim.
13 And Canaan begot Sidon his first-born, and Heth,
14 and the Jebusite, and the Amorite, and the Girgashite,
15 and the Hivite, and the Arkite, and the Sinite,
16 and the Arvadite, and the Zemarite, and the Hamathite.
17 The sons of Shem: Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.
18 And Arphaxad begot Shelah, and Shelah begot Eber.
19 And to Eber were born two sons. The name of the one was Peleg, for in his days the earth was divided. And his brother's name was Joktan.
20 And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah,
21 and Hadoram, and Uzal, and Diklah,
22 and Ebal, and Abimael, and Sheba,
23 and Ophir, and Havilah, and Jobab; all these were the sons of Joktan.
24 Shem, Arphaxad, Shelah,
25 Eber, Peleg, Reu,
26 Serug, Nahor, Terah,
27 Abram (the same is Abraham).
28 The sons of Abraham: Isaac, and Ishmael.
29 These are their generations: the first-born of Ishmael, Nebaioth, then Kedar, and Adbeel, and Mibsam,
30 Mishma, and Dumah, Massa, Hadad, and Tema,
31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
32 And the sons of Keturah, Abraham's concubine: she bore Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan: Sheba, and Dedan.
33 And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the sons of Keturah.
34 And Abraham begot Isaac. The sons of Isaac: Esau, and Israel.
35 The sons of Esau: Eliphaz, Reuel, and Jeush, and Jalam, and Korah.
36 The sons of Eliphaz: Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
37 The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
38 And the sons of Seir: Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.
39 And the sons of Lotan: Hori, and Homam. And Timna was Lotan's sister.
40 The sons of Shobal: Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon: Aiah, and Anah.
41 The sons of Anah: Dishon. And the sons of Dishon: Hamran, and Eshban, and Ithran, and Cheran.
42 The sons of Ezer: Bilhan, and Zaavan, Jaakan. The sons of Dishan: Uz, and Aran.
43 Now these are the kings that reigned in the land of Edom before any king reigned over the sons of Israel: Bela the son of Beor. And the name of his city was Dinhabah.
44 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.
45 And Jobab died, and Husham of the land of the Temanites reigned in his stead.
46 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead. And the name of his city was Avith.
47 And Hadad died, and Samlah of Masrekah reigned in his stead.
48 And Samlah died, and Shaul of Rehoboth by the River reigned in his stead.
49 And Shaul died, and Baal-hanan the son of Achbor reigned in his stead.
50 And Baal-hanan died, and Hadad reigned in his stead. And the name of his city was Pai, and his wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab.
51 And Hadad died. And the chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth,
52 chief Oholibamah, chief Elah, chief Pinon,
53 chief Kenaz, chief Teman, chief Mibzar,
54 chief Magdiel, chief Iram. These are the chiefs of Edom.
A Conservative Version (ACV)
A Conservative Version (ACV) of the Bible is a translation that aims to provide a conservative and literal interpretation of the biblical texts. Developed with a focus on maintaining fidelity to the original Hebrew, Aramaic, and Greek manuscripts, the ACV emphasizes a word-for-word translation methodology. The goal is to preserve the subtleties and nuances of the original languages as accurately as possible. This approach results in a version of the Bible that seeks to remain true to the text's original meaning and context, appealing to readers who prioritize precision and doctrinal integrity.
The text of the Old Testament for A Conservative Version (ACV) came from the American Standard Version published in 1901. The main changes done for the ACV were the replacement of archaic words with more modern ones, except for the old English pronouns, which were kept because they are more communicative. The New Testament was translated from, The New Testament in the Original Greek According to the Byzantine-Majority Text form. That edition was compiled by Maurice A. Robinson and William G. Pierpont, and is of the Textus Receptus tradition from which came the King James Version.
The ACV was created in response to what its translators saw as a trend toward more liberal or dynamic-equivalence translations that prioritize readability over literal accuracy. The translators aimed to produce a text that adheres closely to the original languages, even if this makes the translation more challenging for contemporary readers. This reflects their belief in the importance of preserving the exact words and phrases used in the original scriptures. The ACV also employs traditional theological terminology and phrasing, avoiding modern slang and colloquial expressions in favor of language that conveys the gravity and solemnity of the biblical message.
While the ACV has found appreciation among conservative circles, it has faced criticism for its perceived rigidity and difficulty. Critics argue that its strict adherence to a word-for-word translation can make the text less readable and accessible, potentially alienating readers unfamiliar with the original languages or who prefer a more fluid translation. Despite these criticisms, the ACV remains a valued translation for those who prioritize a conservative and literal approach to Bible interpretation, supporting their doctrinal views with a text they believe closely reflects the original scriptures.