« | Ezra 4 | » |
1 Now when the adversaries of Judah and Benjamin heard that the sons of the captivity were building a temple to LORD, the God of Israel,
2 then they drew near to Zerubbabel, and to the heads of fathers, and said to them, Let us build with you, for we seek your God, as ye do, and we sacrifice to him since the days of Esar-haddon king of Assyria who brought us up here.
3 But Zerubbabel, and Jeshua, and the rest of the heads of fathers of Israel, said to them, Ye have nothing to do with us in building a house to our God, but we ourselves together will build to LORD, the God of Israel, as king Cyrus the king of Persia has commanded us.
4 Then the people of the land weakened the hands of the people of Judah, and troubled them in building,
5 and hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
6 And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.
7 And in the days of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of his companions, wrote to Artaxerxes king of Persia. And the writing of the letter was written in the Syrian character, and set forth in the Syrian tongue.
8 Rehum the chancellor, and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this way.
9 Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,
10 and the rest of the nations whom the great and noble Osnappar brought over, and set in the city of Samaria, and in the rest beyond the River, and so forth.
11 This is a copy of the letter that they sent to Artaxerxes the king: Thy servants the men beyond the River, and so forth.
12 Be it known to the king, that the Jews who came up from thee have come to us to Jerusalem. They are building the rebellious and the evil city, and have finished the walls, and repaired the foundations.
13 Be it known now to the king, that, if this city be built, and the walls finished, they will not pay tribute, custom, or toll, and in the end it will be hurtful to the kings.
14 Now because we eat the salt of the palace, and it is not fitting for us to see the king's dishonor, therefore we have sent and certified to the king,
15 that search may be made in the book of the records of thy fathers. So thou shall find in the book of the records, and know that this city is a rebellious city, and hurtful to kings and provinces. And that they have made sedition within the same of old time, for which cause this city was laid waste.
16 We certify to the king that, if this city be built, and the walls finished, by this means thou shall have no portion beyond the River.
17 Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who dwell in Samaria, and in the rest beyond the River: Peace, and so forth.
18 The letter which ye sent to us has been plainly read before me.
19 And I decreed, and search has been made. And it is found that this city of old time has made insurrection against kings, and that rebellion and sedition have been made in it.
20 There have also been mighty kings over Jerusalem who have ruled over all the country beyond the River, and tribute, custom, and toll, was paid to them.
21 Make ye now a decree to cause these men to cease, and that this city not be built until a decree shall be made by me.
22 And take heed that ye be not slack in this matter. Why should damage grow to the hurt of the kings?
23 Then when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them cease by force and power.
24 Then the work of the house of God which is at Jerusalem ceased, and it ceased until the second year of the reign of Darius king of Persia.
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.