« | 1 Peter 3 | » |
1 Likewise the wives, being subordinate to their own husbands, so that even if any are disobedient to the word, they will be gained without a word by the behavior of the wives,
2 observing, in fear, your pure behavior.
3 Of which let it not be the outward world of braiding of hair, and of wearing of gold, or of putting on apparel,
4 but the hidden man of the heart, in the incorruptible, of the meek and quiet spirit, which is very precious in the sight of God.
5 For this way formerly also, the holy women, trusting in God, adorned themselves, being subordinate to their own husbands,
6 as Sarah obeyed Abraham, calling him lord, whose children ye became, doing good, and not being afraid of anything fearful.
7 Likewise the husbands living together knowledgably, as with a weaker vessel, apportioning worth to the female as also joint-heirs of the grace of life, for your prayers not to be hindered.
8 And finally, all be like-minded, sympathetic, brother-loving, compassionate, friendly,
9 not rendering evil for evil, or reviling for reviling, but instead giving praise, knowing that ye were called for this, so that ye might inherit a blessing.
10 For he who wants to love life, and see good days, let him restrain his tongue from evil, and his lips not to speak deceit.
11 Let him turn away from evil, and do good. Let him seek peace, and pursue it.
12 Because the eyes of Lord are toward the righteous, and his ears to their supplication, but the face of Lord is against men who do evil things.
13 And who is he who will harm you, if ye become imitators of the good?
14 But even if ye should suffer because of righteousness, ye are blessed. But do not fear their terror nor be shaken,
15 but sanctify the Lord God in your hearts. And always be ready for a defense to every man who asks you a word about the hope in you, with mildness and fear.
16 Having a good conscience, so that, in what they speak against you as of evil-doers, they may be ashamed, those who revile your good behavior in Christ.
17 For it is better to suffer doing good, if the will of God desires, than for doing evil.
18 Because Christ also once suffered for sins, a righteous man for unrighteous men, so that he might bring you to God. Having indeed been killed in flesh, but made alive in spirit,
19 in which also, having gone, he preached to the spirits in prison
20 who were disobedient formerly, when the longsuffering of God waited in the days of Noah who prepared an ark in which a few, that is, eight souls were saved through water.
21 Which counterpart--immersion--now also saves us, not the putting away of filth of flesh, but an appeal of a good conscience toward God, through the resurrection of Jesus Christ,
22 who is at the right hand of God, having gone into heaven, agents, and positions of authority, and powers having been subordinated to him.
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.