« | 2 Samuel 17 | » |
1 Moreover Ahithophel said to Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night.
2 And I will come upon him while he is weary and weak-handed, and will make him afraid. And all the people who are with him shall flee. And I will only smite the king,
3 and I will bring back all the people to thee. The man whom thou seek is as if all returned, so all the people shall be in peace.
4 And the saying pleased Absalom well, and all the elders of Israel.
5 Then Absalom said, Call now Hushai the Archite also, and let us hear likewise what he says.
6 And when Hushai came to Absalom, Absalom spoke to him, saying, Ahithophel has spoken after this manner. Shall we do after his saying? If not, speak thou.
7 And Hushai said to Absalom, The counsel that Ahithophel has given this time is not good.
8 Hushai said moreover, Thou know thy father and his men, that they are mighty men, and they are chafed in their minds, as a bear robbed of her whelps in the field. And thy father is a man of war, and will not lodge with the people.
9 Behold, he is hid now in some pit, or in some other place. And it will come to pass, when some of them are fallen at the first, that whoever hears it will say, There is a slaughter among the people who follow Absalom.
10 And even he who is valiant, whose heart is as the heart of a lion, will utterly melt, for all Israel knows that thy father is a mighty man, and those who are with him are valiant men.
11 But I counsel that all Israel be gathered together to thee, from Dan even to Beersheba, as the sand that is by the sea for multitude, and that thou go to battle in thine own person.
12 So we shall come upon him in some place where he shall be found, and we will light upon him as the dew falls on the ground, and of him and of all the men who are with him we will not leave so much as one.
13 Moreover, if he be gotten into a city, then all Israel shall bring ropes to that city, and we will draw it into the river until there be not one small stone found there.
14 And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For LORD had ordained to defeat the good counsel of Ahithophel, to the intent that LORD might bring evil upon Absalom.
15 Then Hushai said to Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel, and thus and thus have I counseled.
16 Now therefore send quickly, and tell David, saying, Do not lodge this night at the fords of the wilderness, but by all means pass over, lest the king be swallowed up, and all the people who are with him.
17 Now Jonathan and Ahimaaz were staying by En-rogel. And a maid-servant used to go and tell them, and they went and told king David, for they might not be seen to come into the city.
18 But a lad saw them, and told Absalom. And they went away quickly, both of them, and came to the house of a man in Bahurim who had a well in his court, and they went down there.
19 And the woman took and spread the covering over the well's mouth, and spread ground grain on it. And nothing was known.
20 And Absalom's servants came to the woman to the house, and they said, Where are Ahimaaz and Jonathan? And the woman said to them, They have gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem.
21 And it came to pass, after they were departed, that they came up out of the well, and went and told king David. And they said to David, Arise ye, and pass quickly over the water, for thus Ahithophel has counseled against you.
22 Then David arose, and all the people who were with him, and they passed over the Jordan. By the morning light there lacked not one of them who was not gone over the Jordan.
23 And when Ahithophel saw that his counsel was not followed, he saddled his donkey, and arose, and got home to his city, and set his house in order, and hanged himself. And he died, and was buried in the sepulcher of his father.
24 Then David came to Mahanaim. And Absalom passed over the Jordan, he and all the men of Israel with him.
25 And Absalom set Amasa over the army instead of Joab. Now Amasa was the son of a man, whose name was Ithra the Israelite, who went in to Abigal the daughter of Nahash, sister to Zeruiah, Joab's mother.
26 And Israel and Absalom encamped in the land of Gilead.
27 And it came to pass, when David came to Mahanaim, that Shobi the son of Nahash of Rabbah of the sons of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
28 brought beds, and basins, and earthen vessels, and wheat, and barley, and meal, and roasted grain, and beans, and lentils, and roasted pulse,
29 and honey, and butter, and sheep, and cheese of the herd, for David, and for the people who were with him, to eat. For they said, The people are hungry, and weary, and thirsty, in the wilderness.
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.