« | Galatians 2 | » |
1 Then after fourteen years I went up again to Jerusalem with Barnabas, having taken along Titus also.
2 And I went up according to revelation, and I declared to them the good-news that I preach among the Gentiles, but privately to those who were of repute, lest somehow I might be running or ran in vain.
3 But not even Titus with me, being a Greek, was compelled to be circumcised.
4 But that issue was because of those false brothers smuggled in, who sneaked in to spy out our liberty that we have in Christ Jesus, so that they might enslave us,
5 to whom we yielded in subjection not even for an hour, so that the truth of the good-news might continue with you.
6 But from those who were reputed to be something (what kind they were formerly, it makes no difference to me, God does not accept a personage of man), for those who were of repute added nothing to me,
7 but to the contrary, when they saw that I was entrusted with the good-news for men of uncircumcision, as Peter for men of circumcision
8 (for he who was working in Peter for the apostleship for men of circumcision was also working in me for the Gentiles),
9 and James and Cephas and John, those who were reputed to be pillars, when they understood the grace that was given to me, they gave to me and Barnabas the right hands of fellowship. So that we were for the Gentiles, and they for men of circumcision,
10 only that we should remember the poor, which this same thing I also was eager to do.
11 But when Peter came to Antioch I opposed him to the face, because he was blameworthy.
12 For before certain men came from James he ate together with the Gentiles, but when they came, he withdrew and separated himself, fearing men of circumcision.
13 And the other Jews also joined in hypocrisy with him, so that even Barnabas went along with their hypocrisy.
14 But when I saw that they did not walk uprightly toward the truth of the good-news, I said to Peter before all, If thou being a Jew, live as a Gentile and not as a Jew, why do thou compel the Gentiles to live as Jews?
15 We are Jews by nature and not sinful men of the Gentiles,
16 knowing that a man is not made righteous from works of law, instead through faith of Jesus Christ. And we believed in Christ Jesus, so that we might be made righteous from faith of Christ, and not from works of law, because no flesh will be made righteous from works of law.
17 But if, while seeking to be made righteous in Christ, we ourselves were also found sinful, then is Christ an aide of sin? May it not happen!
18 For if I build again these things that I torn down, I demonstrate myself a transgressor.
19 For I, through law, died to law, so that I might live to God.
20 I have been crucified with Christ, and I no longer live, but Christ lives in me. And what I now live in flesh I live by the faith of the Son of God who loved me and gave himself up for me.
21 I do not disregard the grace of God, for if righteousness is through law, then Christ died in vain.
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.