« | John 5 | » |
1 After these things there was a feast of the Jews, and Jesus went up to Jerusalem.
2 Now there is in Jerusalem by the place pertaining to sheep, a pool, which is called in Hebrew Bethesda, having five porches.
3 In these lay a great multitude of those who are feeble, blind, lame, withered, waiting for the movement of the water.
4 For a heavenly agent went down at a certain time into the pool, and agitated the water. Therefore the first man who stepped in after the agitation of the water became well from whatever affliction he had.
5 And a certain man was there who was thirty-eight years in the weakness.
6 When Jesus saw this man laying down, and knew that he fares now a long time, he says to him, Do thou desire to become well?
7 The infirmed man answered him, Sir, I have no man so that when the water is agitated he might put me into the pool, but while I am coming another steps down before me.
8 Jesus says to him, Arise, take up thy bed and walk.
9 And straightaway the man became well, and took up his bed and walked. Now it was Sabbath on that day.
10 The Jews therefore said to the man who was cured, It is Sabbath. It is not permitted for thee to take up the bed.
11 He answered them, The man who made me well, that man said to me, Take up thy bed and walk.
12 Therefore they asked him, Who is the man who said to thee, Take up thy bed and walk?
13 But the man who was healed had not known who he is, for Jesus withdrew, a multitude being in the place.
14 After these things Jesus finds him in the temple, and said to him, Behold, thou have become well. Sin no more, lest something worse may happen to thee.
15 The man departed and reported to the Jews that Jesus is the man who made him well.
16 And because of this the Jews persecuted Jesus, and sought to kill him, because he did these things on a Sabbath.
17 But Jesus answered them, My Father works until now and I work.
18 Because of this therefore the Jews sought even more to kill him, because not only did he relax the Sabbath, but also he called God his own Father, making himself equal to God.
19 Jesus therefore answered and said to them, Truly, truly, I say to you, the Son can do nothing of himself, except what he sees the Father doing. For whatever he may do, the Son also does these things in like manner.
20 For the Father loves the Son, and shows him all things that he himself does. And he will show him works greater works than these, so that ye may marvel.
21 For as the Father raises up the dead and makes alive, so also the Son makes alive whom he will.
22 For neither does the Father judge any man, but he has given all judgment to the Son,
23 so that all would honor the Son, even as they honor the Father. The man not honoring the Son, does not honor the Father who sent him.
24 Truly, truly, I say to you, that he who hears my word, and believes him who sent me, has eternal life. And he does not come into condemnation, but has passed from death into life.
25 Truly, truly, I say to you, that an hour comes, and now is, when the dead will hear the voice of the Son of God, and those who hear will live.
26 For as the Father has life in himself, so also he gave to the Son to have life in himself.
27 And he also gave him authority to execute judgment because he is a son of man.
28 Marvel not at this, because an hour comes in which all those in the sepulchers will hear his voice,
29 and will come forth, those who have done right to a resurrection of life, and those who have practiced wrong to a resurrection of judgment.
30 I can from myself do nothing. As I hear, I judge. And my judgment is righteous because I seek not my will, but the will of the Father who sent me.
31 If I testify about myself, my witness is not valid.
32 There is another who testifies about me, and I know that the testimony that he testifies about me is valid.
33 Ye have sent to John, and he has testified to the truth.
34 But I do not take the testimony from man. However, I say these things, so that ye may be saved.
35 That man was the lamp that burns and shines, and ye were willing to rejoice for an hour in his light.
36 But I have testimony greater than of John, for the works that the Father has given me so that I might complete them, the same works that I do, they testify about me that the Father has sent me.
37 And the Father, he who sent me, has testified about me.Ye have neither heard his voice, nor have ever seen his appearance.
38 And ye have not his word dwelling in you, because ye do not believe that man whom he sent for this.
39 Ye search the scriptures, because ye think to have eternal life in them, and those are testifying about me.
40 And ye will not come to me, so that ye may have life.
41 I do not receive glory from men.
42 But I know you, that ye have not the love of God within yourselves.
43 I have come in my Father's name, and ye do not accept me. If another man should come in his own name, ye will accept that man.
44 How can ye believe, who receive glory from each other, and seek not the glory from the only God?
45 Think not that I will accuse you to the Father. The man who accuses you is Moses, in whom ye have hoped.
46 For if ye believed Moses, ye would have believed me, for that man wrote about me.
47 But if ye believe not the writings of that man, how will ye believe my sayings?
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.