« | Luke 13 | » |
1 Now some were present at the same time who informed him about the Galileans whose blood Pilate mingled with their sacrifices.
2 And having answered, Jesus said to them, Do ye suppose that these Galileans became sinful above all the Galileans because they have suffered such things?
3 I tell you, no, but if ye do not repent, ye will all perish similarly.
4 Or those eighteen upon whom the tower in Siloam fell and killed them. Do ye think that these became debtors above all the men who dwell in Jerusalem?
5 I tell you, no, but if ye do not repent, ye will all likewise perish.
6 And he spoke this parable. A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.
7 And he said to the vine workman, Behold, three years I come seeking fruit on this fig tree, and find none. Cut it down, why also waste the ground?
8 And having answered, he says to him, Sir, allow it this year also until I may dig around it and cast manure.
9 Although surely it should bear fruit, and if not, in the coming year thou will cut it down.
10 And he was teaching in one of the synagogues on the Sabbath day.
11 And behold, there was a woman who had a spirit of infirmity eighteen years. And she was bent over, and not being able to straighten up completely.
12 And when Jesus saw her, he called out, and said to her, Woman, thou are loosed from thine infirmity.
13 And he laid his hands upon her, and immediately she was made straight, and glorified God.
14 And having responded, the synagogue-ruler, being indignant because Jesus healed on the Sabbath, answered and said to the multitude, There are six days in which he ought to work. Therefore coming in these, be healed, and not on the day of the Sabbath.
15 But the Lord therefore answered him and said, Ye hypocrites, does not each of you on the Sabbath loose his ox or his donkey from the stall, and after leading away, give to drink?
16 And ought not this woman, being a daughter of Abraham whom Satan has bound, lo, eighteen years, be loosed from this bond on the day of the Sabbath?
17 And as he said these things all those opposing him were shamed, and all the multitude rejoiced for all the glorious things that were done by him.
18 And he said, What is the kingdom of God like, and to what will I compare it?
19 It is like a grain of a mustard plant, which having taken, a man cast into his own garden. And it grew and developed into a great tree, and the birds of the sky lodged in the branches if it.
20 And again he said, To what will I compare the kingdom of God?
21 It is like leaven that a woman having taken, hid in three measures of meal, until the whole was leavened.
22 And he went through by cities and villages, teaching, and making a journey toward Jerusalem.
23 And a certain man said to him, Lord, are they few who are being saved? And he said to them,
24 Compete to enter in by the narrow gate, because many, I say to you, will seek to enter in, and will not be able.
25 From the time the house-ruler has risen up, and has closed the door, and ye begin to stand outside, and to knock the door, saying, Lord, Lord, open to us, and having answered, he will say to you, I know not where ye are from,
26 then ye will begin to say, We ate and drank in thy presence, and thou taught in our thoroughfares.
27 And he will say, I tell you, I know not where ye are from. Depart from me, all ye workmen of unrighteousness.
28 There will be the weeping and the gnashing of teeth, when ye will see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you being thrust out.
29 And they will arrive from the east and west, and from the north and south, and will sit down in the kingdom of God.
30 And behold, there are last who will be first, and there are first who will be last.
31 In the same day some Pharisees came, saying to him, Get thee out and depart from here, because Herod wants to kill thee.
32 And he said to them, Having gone, say to this fox, Behold, I cast out demons and finish cures today and tomorrow, and the third day I am fully perfected.
33 Nevertheless it is necessary for me to go today and tomorrow and the following, because it is not possible for a prophet to perish outside of Jerusalem.
34 O Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her. How often I wanted to gather thy children together as a hen does her brood under her wings, and ye would not.
35 Behold, your house is left to you desolate. And I say to you, that ye will, no, not see me, until it will come when ye say, Blessed is he who comes in the name of Lord.
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.