« | Nehemiah 11 | » |
1 And the rulers of the people dwelt in Jerusalem. The rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities.
2 And the people blessed all the men who willingly offered themselves to dwell in Jerusalem.
3 Now these are the chiefs of the province who dwelt in Jerusalem. But in the cities of Judah everyone dwells in his possession in their cities, namely, Israel, the priests, and the Levites, and the Nethinim, and the sons of Solomon's servants.
4 And in Jerusalem certain of the sons of Judah, and of the sons of Benjamin dwelt. Of the sons of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the sons of Perez;
5 and Maaseiah the son of Baruch, the son of Col-hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of the Shilonite.
6 All the sons of Perez who dwelt in Jerusalem were four hundred sixty-eight valiant men.
7 And these are the sons of Benjamin: Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah.
8 And after him Gabbai, Sallai, nine hundred twenty-eight.
9 And Joel the son of Zichri was their overseer, and Judah the son of Hassenuah was second over the city.
10 Of the priests: Jedaiah the son of Joiarib, Jachin,
11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God,
12 and their brothers who did the work of the house, eight hundred twenty-two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,
13 and his brothers, chiefs of fathers, two hundred forty-two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,
14 and their brothers, mighty men of valor, a hundred twenty-eight, and their overseer was Zabdiel, the son of Haggedolim.
15 And of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni,
16 and Shabbethai and Jozabad of the chiefs of the Levites who had the oversight of the outward business of the house of God,
17 and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brothers, and Abda the son of Shammua, the son of Galal, the son of Jeduthun.
18 All the Levites in the holy city were two hundred eighty-four.
19 Moreover the porters, Akkub, Talmon, and their brothers, who kept watch at the gates, were a hundred seventy-two.
20 And the rest of Israel, of the priests, the Levites, were in all the cities of Judah, everyone in his inheritance.
21 But the Nethinim dwelt in Ophel. And Ziha and Gishpa were over the Nethinim.
22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, of the sons of Asaph, the singers, over the business of the house of God.
23 For there was a commandment from the king concerning them, and a settled provision for the singers, as every day required.
24 And Pethahiah the son of Meshezabel, of the sons of Zerah the son of Judah, was at the king's hand in all matters concerning the people.
25 And as for the villages, with their fields, some of the sons of Judah dwelt in Kiriath-arba and the towns of it, and in Dibon and the towns of it, and in Jekabzeel and the villages of it,
26 and in Jeshua, and in Moladah, and Beth-pelet,
27 and in Hazar-shual, and in Beersheba and the towns of it,
28 and in Ziklag, and in Meconah and in the towns of it,
29 and in En-rimmon, and in Zorah, and in Jarmuth,
30 Zanoah, Adullam, and their villages, Lachish and the fields of it, Azekah and the towns of it. So they encamped from Beersheba to the valley of Hinnom.
31 The sons of Benjamin also dwelt from Geba onward, at Michmash and Aija, and at Bethel and the towns of it,
32 at Anathoth, Nob, Ananiah,
33 Hazor, Ramah, Gittaim,
34 Hadid, Zeboim, Neballat,
35 Lod, and Ono, the valley of craftsmen.
36 And of the Levites, certain courses in Judah were joined to Benjamin.
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.