« | Luke 14 | » |
1 And it came to pass, when he went into the house of a certain man of the chiefs of the Pharisees on a Sabbath to eat bread, that they were watching him.
2 And behold, there was a certain man in front of him afflicted with edema.
3 And having responded, Jesus spoke to the lawyers and Pharisees, saying, Is it permitted to heal on the Sabbath?
4 But they were silent. And having taken him, he healed him and released him.
5 And having responded, he said to them, Of which of you will a son or an ox fall into a pit, and he will not straightaway lift him out on the day of the Sabbath?
6 And they could not answer him back to these things.
7 And he spoke a parable to those who were invited when he noticed how they chose out the chief places, saying to them,
8 When thou are invited by any man to wedding festivities, do not sit down in the chief place, lest there may be a more honorable man than thou who was invited by him.
9 And he who invited thee and him, having come, will say to thee, Give place to this man, and then thou will begin with embarrassment to take the last place.
10 But when thou are invited, having gone, sit down in the last place, so that when he who has invited thee comes, he will say to thee, Friend, go up higher, then it will be esteem to thee in the presence of those dining with thee.
11 Because every man who lifts himself up will be made lower, and he who makes himself lower will be lifted up.
12 And he also said to the man who invited him, When thou make a dinner or a supper, do not call thy friends, nor thy brothers, nor thy kinsmen, nor prosperous neighbors, lest they also invite thee in return, and a recompense be made to thee.
13 But when thou make a feast, call the poor, the maimed, the lame, the blind,
14 and thou will be blessed, because they do not have to recompense thee, for it will be recompensed to thee at the resurrection of the righteous.
15 And a certain man of those dining together having heard these things, he said to him, Blessed is he who will eat dinner in the kingdom of God.
16 And he said to him, A certain man made a great supper, and he invited many.
17 And he sent forth his bondman at the hour of the meal to say to those who were invited, Come, because all things are now ready.
18 And they all from one began to make excuse. The first said to him, I have bought a field, and I have need to go out and see it. I ask thee have me excused.
19 And another said, I bought five yoke of oxen, and I go to test them. I ask thee have me excused.
20 And another said, I married a wife, and because of this I cannot come.
21 And that bondman, having come, he informed his lord these things. Then the house-ruler having become angry, he said to his bondman, Go out quickly into the thoroughfares and lanes of the city, and bring here the poor and maimed and crippled and blind.
22 And the bondman said, Lord, as thou commanded it has happened, and yet there is room.
23 And the lord said to the bondman, Go out into the roads and hedges, and compel them to come in, that my house may be filled.
24 For I say to you, that none of those men who were invited will taste of my supper. For many are called, but few chosen.
25 Now many multitudes went with him, and having turned, he said to them,
26 If any man comes to me, and does not regard as inferior his father, and mother, and wife, and children, and brothers, and sisters, and besides his own life also, he cannot be my disciple.
27 And whoever does not bear his cross, and come behind me, cannot be my disciple.
28 For which of you wanting to build a tower, does not, having first sat down, count the cost whether he has the things for completion?
29 So that perhaps, having laid its foundation, and not being able to finish, all those who see begin to ridicule him,
30 saying, This man began to build, and was not able to finish.
31 Or what king going to encounter another king in war, will not, having first sat down, consult whether he is able with ten thousand to meet him who comes against him with twenty thousand?
32 And if not, while he is still far off, having sent a delegation, he asks the things about peace.
33 So therefore every man of you who does not renounce all things being possessed by him, cannot be my disciple.
34 The salt material is good, but if the salt material becomes tasteless, by what will it be seasoned?
35 It is fit neither for the land nor for manure; they cast it out. He who has ears to hear, let him hear.
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.