« | Luke 3 | » |
1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip being tetrarch of the region belonging to Ituraea, and of the region of Trachonitis, and Lysanias being tetrarch of Abilene,
2 in the high priesthood of Annas and Caiaphas, the word of God became in John the son of Zacharias in the wilderness.
3 And he came into all the region around the Jordan, preaching an immersion of repentance for remission of sins,
4 as it is written in the book of the words of Isaiah the prophet, which says, The voice of a man crying out in the wilderness: Prepare ye the way of Lord. Make his paths straight.
5 Every valley will be filled, and every mountain and hill will be brought low. And the crooked things will be into straight and the rough into smooth ways.
6 And all flesh will see the salvation of God.
7 He said therefore to the multitudes who went out to be immersed by him, Ye offspring of vipers, who showed you to flee from the coming wrath?
8 Bring forth therefore fruits worthy of repentance, and do not begin to say within yourselves, We have a father, Abraham. For I say to you, that God is able from these stones to raise up children to Abraham.
9 And even now the ax is laid at the root of the trees. Every tree therefore not making good fruit is cut down, and cast into fire.
10 And the crowds questioned him, saying, What then shall we do?
11 And having answered, he says to them, He who has two coats, let him share with him not having, and he who has food, let him do likewise.
12 And tax collectors also came to be immersed, and they said to him, Teacher, what should we do?
13 And he said to them, Collect not one thing more than from what has been appointed for you.
14 And men who were soldiers also questioned him, saying, And we, what should we do? And he said to them, Do violence to no man, nor accuse falsely, and be content with your wages.
15 And as the people were expectant, and all pondering in their hearts about John, if perhaps he was the Christ,
16 John responded, saying to them all, I indeed immerse you in water, but a man mightier than I comes, of whom I am not worthy to unloose the strap of his shoes. He will immerse you in Holy Spirit and fire,
17 whose winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his storehouse, but the chaff he will burn with unquenchable fire.
18 Indeed therefore, also exhorting the people with many other things, he preached the good-news.
19 But Herod the tetrarch, being reproved by him about Herodias his brother's wife, and about all of which evil things Herod had done,
20 also added this to them all, he even locked up John in prison.
21 Now it came to pass, during the immersion of all the people, Jesus also having been immersed and praying, for the heaven to be opened,
22 and the Holy Spirit to descend in a bodily form as a dove upon him, and a voice to occur out of heaven, saying, Thou are my beloved Son. In thee I am well pleased.
23 And Jesus himself was beginning to be about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,
24 the son of Matthat, the son of Levi, the son of Melchi, the son of Janna, the son of Joseph,
25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,
26 the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Joda,
27 the son of Joannan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri,
28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,
29 the son of Jose, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,
30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,
31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David,
32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,
33 the son of Amminadab, the son of Ram, the son of Hezron, the son of Perez, the son of Judah,
34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,
35 the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah
36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
38 the son of Enos, the son of Seth, the son of Adam, the son of God.
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.