« | Hebrews 9 | » |
1 Now indeed therefore the first had ordinances of divine service and the earthly sanctuary.
2 For a tabernacle was prepared, the first in which was also the lampstand, and the table, and the presentation of the loaves, which is called the Holy place.
3 And behind the second curtain, the tabernacle called the Holy of holies,
4 having a golden censer, and the ark of the covenant overlaid entirely in gold, in which was a golden pot holding the manna, and Aaron's rod that budded, and the tablets of the covenant.
5 And above it were cherubim of glory overshadowing the place of forgiveness, about which things it is not now to speak in detail.
6 And these things thus having been prepared, the priests indeed enter into the first part of the tabernacle continually, accomplishing the services.
7 But into the second part, the high priest alone, once a year, not without blood, which he offers for himself and for the unintentional sins of the people,
8 this signifying from the Holy Spirit, the way into the holy things is not yet to be made known while the first tabernacle still remains.
9 Which is a figure for the present time, according to which both gifts and sacrifices are offered that are not able to make the man officiating fully perfect in respect to conscience,
10 only in foods and drinks and various washings: carnal ordinances imposed until a time of reformation.
11 But Christ, having arrived a high priest of the good things that are coming, through the greater and more perfect tabernacle not made with hands, that is, not of this creation,
12 and not through the blood of goats and calves, but through his own blood, he entered in once into the Holy things, having found eternal redemption.
13 For if the blood of bulls and goats, and the ashes of a heifer, sprinkling those who were defiled, sanctifies for the purification of the flesh,
14 how much more the blood of Christ, who, through the eternal Spirit, offered himself unblemished to God, will cleanse your conscience from dead works in order to serve a living God?
15 And because of this he is mediator of a new covenant, so that a death having occurred for the redemption of the transgressions against the first covenant, those who are called might take the promise of the eternal inheritance.
16 For where a covenant is, a necessity is to present the death of the man who made the covenant.
17 For a covenant is effective with the dead, since it is never enforced while the man who made the covenant lives.
18 Whereupon neither has the first been dedicated without blood.
19 For of every commandment according to law that was spoken by Moses to all the people, after taking the blood of the calves and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people,
20 saying, This is the blood of the covenant that God made for you.
21 And likewise he sprinkled with the blood both the tabernacle and all the vessels of the service.
22 And almost all things, according to the law, are cleansed with blood, and remission does not occur without bloodshed.
23 Indeed therefore, a necessity was for the models of the things in the heavens themselves to be cleansed with these, but the heavenly things with better sacrifices than these.
24 For the Christ entered not into a holy place made with hands, representative of the true, but into heaven itself, now to appear in the presence of God for us.
25 And not so that he might offer himself often, as the high priest enters into the Holy things each year with blood by another,
26 since it would be necessary for him to suffer often, from the foundation of the world. But now once, at the end of the ages, he was made known for an annulment of sin by the sacrifice of himself.
27 And inasmuch as it is reserved to men once to die, and after this, judgment,
28 so also the Christ, having been offered once in order to take up the sins of many, will appear a second time, independent of sin, to those waiting for him for salvation.
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.