« | 1 Chronicles 8 | » |
1 And Benjamin begot Bela his first-born, Ashbel the second, and Aharah the third,
2 Nohah the fourth, and Rapha the fifth.
3 And Bela had sons: Addar, and Gera, and Abihud,
4 and Abishua, and Naaman, and Ahoah,
5 and Gera, and Shephuphan, and Huram.
6 And these are the sons of Ehud. These are the heads of fathers of the inhabitants of Geba, and they carried them captive to Manahath:
7 Naaman, and Ahijah, and Gera. He carried them captive, and he begot Uzza and Ahihud.
8 And Shaharaim begot sons in the field of Moab after he had sent them away; Hushim and Baara were his wives.
9 And he begot of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcam,
10 and Jeuz, and Shachia, and Mirmah. These were his sons, heads of fathers.
11 And of Hushim he begot Abitub and Elpaal.
12 And the sons of Elpaal: Eber, and Misham, and Shemed, who built Ono and Lod, with the towns of it,
13 and Beriah, and Shema (who were heads of fathers of the inhabitants of Aijalon who put the inhabitants of Gath to flight)
14 and Ahio, Shashak, and Jeremoth,
15 and Zebadiah, and Arad, and Eder,
16 and Michael, and Ishpah, and Joha, the sons of Beriah,
17 and Zebadiah, and Meshullam, and Hizki, and Heber,
18 and Ishmerai, and Izliah, and Jobab, the sons of Elpaal,
19 and Jakim, and Zichri, and Zabdi,
20 and Elienai, and Zillethai, and Eliel,
21 and Adaiah, and Beraiah, and Shimrath, the sons of Shimei,
22 and Ishpan, and Eber, and Eliel,
23 and Abdon, and Zichri, and Hanan,
24 and Hananiah, and Elam, and Anthothijah,
25 and Iphdeiah, and Penuel, the sons of Shashak,
26 and Shamsherai, and Shehariah, and Athaliah,
27 and Jaareshiah, and Elijah, and Zichri, the sons of Jeroham.
28 These were heads of fathers throughout their generations, chief men; these dwelt in Jerusalem.
29 And in Gibeon there dwelt the father of Gibeon Jeiel, whose wife's name was Maacah,
30 and his first-born son Abdon, and Zur, and Kish, and Baal, and Nadab,
31 and Gedor, and Ahio, and Zecher.
32 And Mikloth begot Shimeah. And they also dwelt with their brothers in Jerusalem, opposite their brothers.
33 And Ner begot Kish, and Kish begot Saul, and Saul begot Jonathan, and Malchi-shua, and Abinadab, and Eshbaal.
34 And the son of Jonathan was Merib-baal, and Merib-baal begot Micah.
35 And the sons of of Micah: Pithon, and Melech, and Tarea, and Ahaz.
36 And Ahaz begot Jehoaddah, and Jehoaddah begot Alemeth, and Azmaveth, and Zimri, and Zimri begot Moza,
37 and Moza begot Binea. Raphah was his son, Eleasah his son, Azel his son.
38 And Azel had six sons whose names are these: Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel.
39 And the sons of Eshek his brother: Ulam his first-born, Jeush the second, and Eliphelet the third.
40 And the sons of Ulam were mighty men of valor, archers, and had many sons, and sons' sons, a hundred and fifty. All these were of the sons of Benjamin.
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.