« | 1 Corinthians 9 | » |
1 Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are ye not my work in Lord?
2 If I am not an apostle to others, yet at least I am to you, for ye are the seal of my apostleship in Lord.
3 My defense to those who examine me is this.
4 Have we no, not a right to eat and to drink?
5 Have we no, not a right to lead about a sister wife, as also the other apostles, and the brothers of the Lord, and Cephas?
6 Or have only I and Barnabas no right not to be occupied earning a living?
7 Who ever enlists in an army at his own wage? Who plants a vineyard and does not eat from the fruit of it? Or who feeds a flock and does not eat from the milk of the flock?
8 Do I say these things according to man, or does not the law also say these things?
9 For it is written in the law of Moses thou shall not muzzle an ox threshing grain. Is God concerned about oxen,
10 or does he speak altogether for our sake? For our sake, for it was written, He who plows ought to plow with hope, and he who threshes with his hope, with hope to share.
11 If we sowed spiritual things to you, is it a great thing if we will reap your carnal things?
12 If others are partakers of the right from you, are not we more? Nevertheless we did not use this right, but we cover all things, so that we may not give any hindrance to the good-news of the Christ.
13 Know ye not that those being employed at the sacred things eat from the temple, and those who serve at the altar are partakers at the altar?
14 And so the Lord commanded those who proclaim the good-news to live from the good-news.
15 But I have used none of these things, and I did not write these things so that it should be done to me this way. For it is good for me rather to die, than that any man should make my boasting empty.
16 For if I preach the good-news, it is not a source of pride for me, for an obligation is laid upon me. And woe is to me if I do not preach the good-news.
17 For if I do this voluntarily, I have a reward, but if involuntarily, I have been entrusted with a commission.
18 What then is my reward? That, while preaching the good-news, I may make the good-news of the Christ without charge, in order not to make full use of my right in the good-news.
19 For although being free from all men, I made myself a servant to all, so that I might gain the more.
20 And to the Jews I became as a Jew, so that I might gain Jews, to those under law, as under law, so that I might gain those under law,
21 to those without law, as without law (not being without law to God, but within law to Christ), so that I might gain men without law.
22 To the weak I became as weak, so that I might gain the weak. I have become all things to all men, so that by all means I might save some.
23 And I do this for sake of the good-news, so that I might become a fellow participant of it.
24 Know ye not that those who run in an arena, indeed all run, but one receives the prize? So run that ye may seize it.
25 And every man who strives for mastery exercises self-control in all things. Indeed therefore those men do it so that they might obtain a perishable crown, but we an imperishable.
26 I therefore run this way, not as aimlessly. I fight this way, not as flaying air.
27 But I give my body a black eye and subdue it, lest somehow having preached to others, I myself might become disqualified.
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.