« | Acts 24 | » |
1 And after five days Ananias the high priest came down with the elders, and a certain orator, Tertullus, who appeared to the governor against Paul.
2 And when he was called, Tertullus began to accuse him, saying, Experiencing much peace because of thee, and worthy deeds happening to this nation because of thy foresight,
3 we welcome, both always and everywhere, eminent Felix, with all thankfulness.
4 But, that I may not detain thee on more, I entreat thee in thy clemency to hear us briefly.
5 For we have found this man a plague, who even instigates sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes,
6 who also attempted to profane the temple, whom also we took,
7 This verse is not in the majority of the Greek manuscripts
8 from whom thou will be able, having examined him, to learn about all these things of which we accuse him.
9 And the Jews also agreed, claiming to have these things this way.
10 And when the governor gestured to him to speak, Paul answered, Knowing for many years thou being a judge to this nation, I gladly make a defense of these things about myself,
11 thou being able to learn that there are for me not more than twelve days from which I went up to worship in Jerusalem.
12 And they found me neither in the temple disputing against any man, nor making a gang of a group, nor in the synagogues, nor in the city.
13 Neither can they prove against me of which things they now accuse me.
14 But this I confess to thee, that according to the Way that they call a sect, so serve I the paternal God, believing all things written according to the law and the prophets,
15 having hope toward God, which they themselves also await, to come to be a resurrection of the dead, both of the just and unjust.
16 And in this I fashion myself, having a conscience always nonstumbling before God and men.
17 Now after more years I came, going to make donations to my nation, and offerings,
18 during which certain Jews from Asia found me purified in the temple, not with a crowd or with a tumult,
19 who ought to be here before thee, and to accuse, if they would have anything against me.
20 Or let these men themselves say what wrongdoing they found in me, having stood before the council,
21 or about this one voice that I cried out standing among them: About a resurrection of the dead I am judged by you this day.
22 Now Felix, having heard these things, having known more precisely the things about the Way, he deferred them, having said, When Lysias the chief captain comes down, I will determine the things toward you.
23 He also arranged for the centurion to guard Paul, and to have reduced confinement, and to forbid none of his own men to serve or to come to him.
24 And after some days, Felix having arrived with Drusilla, his wife being Jewish, he summoned Paul, and heard him about the faith in Christ.
25 And as he discoursed about righteousness, and self-control, and the judgment going to be, Felix, having become afraid, answered, Go now, and having a convenient time, I will summon thee.
26 He also hoped simultaneously that money would be given him by Paul so that he might free him. And so, summoning him more frequently, he conversed with him.
27 But two years having been fulfilled, Felix received a successor, Porcius Festus. And wanting to lay down favors to the Jews, Felix left behind Paul bound.
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.