« | Ezra 5 | » |
1 Now the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied to the Jews who were in Judah and Jerusalem, in the name of the God of Israel, to them.
2 Then Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, rose up and began to build the house of God which is at Jerusalem, and with them were the prophets of God, helping them.
3 At the same time Tattenai, the governor beyond the River, and Shethar-bozenai, and their companions, came to them, and said thus to them, Who gave you a decree to build this house, and to finish this wall?
4 Then we told them after this manner, that is what the names of the men were who were making this building.
5 But the eye of their God was upon the elders of the Jews, and they did not make them cease till the matter should come to Darius, and then answer should be returned by letter concerning it.
6 The copy of the letter that Tattenai, the governor beyond the River, and Shethar-bozenai, and his companions the Apharsachites, who were beyond the River, sent to Darius the king;
7 they sent a letter to him, in which was written thus: To Darius the king, all peace.
8 Be it known to the king, that we went into the province of Judah to the house of the great God, which is built with great stones, and timber is laid in the walls. And this work goes on with diligence and prospers in their hands.
9 Then we asked those elders, and said to them thus: Who gave you a decree to build this house, and to finish this wall?
10 Also, we asked them their names, to certify to thee, that we might write the names of the men who were at the head of them.
11 And thus they returned us an answer, saying, We are the servants of the God of heaven and earth. And are building the house that was built these many years ago, which a great king of Israel built and finished.
12 But after that our fathers had provoked the God of heaven to wrath. He gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.
13 But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.
14 And also the gold and silver vessels of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought into the temple of Babylon, those Cyrus the king took out of the temple of Babylon, and they were delivered to one whose name was Sheshbazzar whom he had made governor.
15 And he said to him, Take these vessels. Go put them in the temple that is in Jerusalem, and let the house of God be built in its place.
16 Then the same Sheshbazzar came, and laid the foundations of the house of God which is in Jerusalem. And since that time even until now it has been in building, and yet it is not completed.
17 Now therefore, if it seems good to the king, let there be search made in the king's treasure-house, which is there at Babylon, whether it be so, that a decree was made from Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.
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.