« | Acts 18 | » |
1 And after these things Paul having separated from Athens, he came to Corinth.
2 And having found a certain Jew named Aquila, a man of Pontus by origin, who recently came from Italy, and his wife Priscilla, because Claudius arranged for all the Jews to separate from Rome, he came to them.
3 And because he was of the same craft, he abode with them, and was working, for they were of the tentmakers craft.
4 And he was discoursing in the synagogue every Sabbath, and was persuading Jews and Greeks.
5 And when both Silas and Timothy came down from Macedonia, Paul was being held by the Spirit, fully testifying to the Jews, Jesus the Christ.
6 But when they opposed and slandered him, having shaken out his clothes, he said to them, Your blood is upon your heads. I am clean. From henceforth I will go to the Gentiles.
7 And having departed from there, he went into the house of a certain man named Justus, who worships God, whose house was adjoining the synagogue.
8 And Crispus, the synagogue ruler, believed in the Lord with his whole household, and many of the Corinthians who heard believed, and were immersed.
9 And the Lord spoke to Paul by a vision at night, Fear not, but speak, and be not silent,
10 because I am with thee, and no man will lay upon thee to harm thee, because many people are for me in this city.
11 And he remained a year and six months, teaching the word of God among them.
12 But Gallio being proconsul of Achaia, the Jews with one accord attacked Paul and brought him to the judgment seat,
13 saying, This man is persuading men to worship God against the law.
14 But when Paul was going to open his mouth, Gallio said to the Jews, If therefore indeed it were some crime or evil reckless deed, O ye Jews, I would have tolerated you according to the matter.
15 But if it is an issue about a word and names and the law from you, look ye yourselves, for I do not intend to be a judge of these things.
16 And he drove them from the judgment seat.
17 But all the Greeks, having taken Sosthenes the synagogue ruler, were beating him in front of the judgment seat. And Gallio was not going to judge, even of these things.
18 But Paul, who still remained considerable days with the brothers, having separated, sailed away to Syria (and with him Priscilla and Aquila), having shaved his head in Cenchrea, for he had a vow.
19 And he came to Ephesus and left behind those there, but having entered into the synagogue himself, he discoursed with the Jews.
20 And when they asked him to remain on more time with them, he did not consent,
21 but separated from them, having said, I must definitely keep the coming feast at Jerusalem, but I will return again to you, God willing. And he launched from Ephesus.
22 And after coming down to Caesarea, having gone up and greeted the church, he went down to Antioch.
23 And after spending some time, he departed, passing through the region of Galatia and Phrygia, successively, strengthening all the disciples.
24 Now a certain Jew named Apollos, an Alexandrian by origin, an eloquent man, came to Ephesus, being mighty in the scriptures.
25 This was a man who was instructed in the way of the Lord. And being fervent in the Spirit, he was speaking and teaching accurately the things about the Lord, knowing only the immersion of John.
26 And this man began to speak boldly in the synagogue, but when Aquila and Priscilla heard him, they took him aside, and expounded to him the way of God more accurately.
27 And when he intended to pass through into Achaia, the brothers wrote, having encouraged the disciples to receive him, who, when he arrived, assisted much those who believed through the grace.
28 For he forcibly refuted the Jews in public, demonstrating by the scriptures Jesus to be the Christ.
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.