« | Acts 24 | » |
1 Five days later Ananias the high priest, together with some of their leaders and a lawyer named Tertullus, went to the governor to present their case against Paul.
2 So Paul was called in, and Tertullus stated the case against him: Honorable Felix, you have brought our people a long period of peace, and because of your concern our nation is much better off.
3 All of us are always grateful for what you have done.
4 I don't want to bother you, but please be patient with us and listen to me for just a few minutes.
5 This man has been found to be a real pest and troublemaker for Jews all over the world. He is also a leader of a group called Nazarenes.
6 When he tried to disgrace the temple, we arrested him. If you question him, you will find out for yourself that our charges are true.
7 (SEE 24:6)
8 (SEE 24:6)
9 The Jewish crowd spoke up and agreed with what Tertullus had said.
10 The governor motioned for Paul to speak, and he began: I know that you have judged the people of our nation for many years, and I am glad to defend myself in your court.
11 It was no more than twelve days ago that I went to worship in Jerusalem. You can find this out easily enough.
12 Never once did the Jews find me arguing with anyone in the temple. I didn't cause trouble in the Jewish meeting places or in the city itself.
13 There is no way that they can prove these charges that they are now bringing against me.
14 I admit that their leaders think that the Lord's Way which I follow is based on wrong beliefs. But I still worship the same God that my ancestors worshiped. And I believe everything written in the Law of Moses and in the Prophets.
15 I am just as sure as these people are that God will raise from death everyone who is good or evil.
16 And because I am sure, I try my best to have a clear conscience in whatever I do for God or for people.
17 After being away for several years, I returned here to bring gifts for the poor people of my nation and to offer sacrifices.
18 This is what I was doing when I was found going through a ceremony in the temple. I wasn't with a crowd, and there was no uproar.
19 Some Jews from Asia were there at that time, and if they have anything to say against me, they should be here now.
20 Or ask the ones who are here. They can tell you that they didn't find me guilty of anything when I was tried by their own council.
21 The only charge they can bring against me is what I shouted out in court, when I said, "I am on trial today because I believe that the dead will be raised to life!"
22 Felix knew a lot about the Lord's Way. But he brought the trial to an end and said, "I will make my decision after Lysias the commander arrives."
23 He then ordered the army officer to keep Paul under guard, but not to lock him up or to stop his friends from helping him.
24 Several days later Felix and his wife Drusilla, who was Jewish, went to the place where Paul was kept under guard. They sent for Paul and listened while he spoke to them about having faith in Christ Jesus.
25 But Felix was frightened when Paul started talking to them about doing right, about self-control, and about the coming judgment. So he said to Paul, "That's enough for now. You may go. But when I have time I will send for you."
26 After this, Felix often sent for Paul and talked with him, because he hoped that Paul would offer him a bribe.
27 Two years later Porcius Festus became governor in place of Felix. But since Felix wanted to do the Jewish leaders a favor, he kept Paul in jail.
The Contemporary English Version (CEV)
The Contemporary English Version (CEV) is a modern Bible translation that aims to make the scriptures accessible and understandable to a broad audience, including children and those with limited English proficiency. Published by the American Bible Society in 1995, the CEV emphasizes clarity, readability, and ease of comprehension. Unlike more literal translations, the CEV uses a thought-for-thought translation philosophy, which focuses on conveying the original meaning of the text in a way that is clear and straightforward for contemporary readers.
One of the key features of the CEV is its use of everyday language and simple sentence structures. The translators avoided theological jargon and archaic terms, instead opting for language that is commonly used in daily conversation. This makes the CEV particularly well-suited for public reading, educational settings, and outreach programs where the audience might not be familiar with traditional biblical language. The translation strives to communicate the essence of the biblical message without the barriers that complex language can sometimes create.
The CEV also pays special attention to cultural sensitivity and inclusivity. The translators sought to avoid expressions and idioms that might be misunderstood or offensive in different cultural contexts. Additionally, the CEV includes gender-neutral language where appropriate, aiming to make the text more inclusive while still remaining faithful to the original manuscripts. This approach helps ensure that Bible teachings are accessible to a diverse global audience, promoting understanding and acceptance across different cultures and communities.
Despite its strengths, the CEV has faced some criticism from those who prefer more literal translations. Critics argue that the CEV emphasises on simplicity and readability which can sometimes result in a loss of nuance and depth found in the original languages. Some theologians and scholars believe that the thought-for-thought approach may oversimplify complex theological concepts. Nevertheless, the Contemporary English Version remains a valuable resource for many readers, offering a clear and approachable rendition of the Bible that is particularly effective for those new to the scriptures or those seeking a more accessible way to engage with the biblical text.