« | Ezekiel 46 | » |
1 Thus says lord LORD: The gate of the inner court that looks toward the east shall be shut the six working days, but on the Sabbath day it shall be opened, and on the day of the new moon it shall be opened.
2 And the ruler shall enter by the way of the porch of the gate outside, and shall stand by the post of the gate. And the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate. Then he shall go forth, but the gate shall not be shut until the evening.
3 And the people of the land shall worship at the door of that gate before LORD on the Sabbaths and on the new moons.
4 And the burnt-offering that the ruler shall offer to LORD shall be on the Sabbath day six lambs without blemish and a ram without blemish,
5 and the meal-offering shall be an ephah for the ram, and the meal-offering for the lambs as he is able to give, and a hin of oil to an ephah.
6 And on the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram. They shall be without blemish.
7 And he shall prepare a meal-offering, an ephah for the bullock, and an ephah for the ram, and for the lambs according as he is able, and a hin of oil to an ephah.
8 And when the ruler shall enter, he shall go in by the way of the porch of the gate, and he shall go forth by the way of it.
9 But when the people of the land shall come before LORD in the appointed feasts, he who enters by the way of the north gate to worship shall go forth by the way of the south gate, and he who enters by the way of the south gate shall go forth by the way of the north gate. He shall not return by the way of the gate whereby he came in, but shall go forth straight before him.
10 And the ruler, when they go in, shall go in in the midst of them, and when they go forth, they shall go forth together.
11 And in the feasts and in the solemnities the meal-offering shall be an ephah for a bullock, and an ephah for a ram, and for the lambs as he is able to give, and a hin of oil to an ephah.
12 And when the ruler shall prepare a freewill-offering, a burnt-offering or peace-offerings as a freewill-offering to LORD, a man shall open for him the gate that looks toward the east. And he shall prepare his burnt-offering and his peace-offerings, as he does on the Sabbath day. Then he shall go forth, and after his going forth a man shall shut the gate.
13 And thou shall prepare a lamb a year old without blemish for a burnt-offering to LORD daily. Thou shall prepare it morning by morning.
14 And thou shall prepare a meal-offering with it morning by morning, the sixth part of an ephah, and the third part of a hin of oil, to moisten the fine flour, a meal-offering to LORD continually by a perpetual ordinance.
15 Thus they shall prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering.
16 Thus says lord LORD: If the ruler gives a gift to any of his sons, it is his inheritance. It shall belong to his sons. It is their possession by inheritance.
17 But if he gives a gift of his inheritance to one of his servants, it shall be his to the year of liberty, then it shall return to the ruler. But as for his inheritance, it shall be for his sons.
18 Moreover the ruler shall not take of the people's inheritance, to thrust them out of their possession. He shall give inheritance to his sons out of his own possession, that my people be not scattered each man from his possession.
19 Then he brought me through the entry, which was at the side of the gate, into the holy chambers for the priests, which looked toward the north. And, behold, there was a place on the rear part westward.
20 And he said to me, This is the place where the priests shall boil the trespass-offering and the sin-offering, and where they shall bake the meal-offering, that they not bring them forth into the outer court, to sanctify the people.
21 Then he brought me forth into the outer court, and caused me to pass by the four corners of the court. And, behold, in every corner of the court there was a court.
22 In the four corners of the court there were courts enclosed, forty cubits long and thirty broad. These four in the corners were of one measure.
23 And there was a wall round about in them, round about the four. And boiling-places were made under the walls round about.
24 Then said he to me, These are the boiling-houses, where the ministers of the house shall boil the sacrifice of the people.
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.