« | Numbers 27 | » |
1 Then the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, drew near. And these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.
2 And they stood before Moses, and before Eleazar the priest, and before the rulers and all the congregation, at the door of the tent of meeting, saying,
3 Our father died in the wilderness, and he was not among the company of those who gathered themselves together against LORD in the company of Korah, but he died in his own sin, and he had no sons.
4 Why should the name of our father be taken away from among his family, because he had no son? Give to us a possession among the brothers of our father.
5 And Moses brought their case before LORD.
6 And LORD spoke to Moses, saying,
7 The daughters of Zelophehad speak right. Thou shall surely give them a possession of an inheritance among their father's brothers, and thou shall cause the inheritance of their father to pass to them.
8 And thou shall speak to the sons of Israel, saying, If a man dies, and has no son, then ye shall cause his inheritance to pass to his daughter.
9 And if he has no daughter, then ye shall give his inheritance to his brothers.
10 And if he has no brothers, then ye shall give his inheritance to his father's brothers.
11 And if his father has no brothers, then ye shall give his inheritance to his kinsman who is next to him of his family, and he shall possess it. And it shall be to the sons of Israel a statute and ordinance, as LORD commanded Moses.
12 And LORD said to Moses, Get thee up onto this mountain of Abarim, and behold the land which I have given to the sons of Israel.
13 And when thou have seen it, thou also shall be gathered to thy people, as Aaron thy brother was gathered,
14 because ye rebelled against my word in the wilderness of Zin, in the strife of the congregation, to sanctify me at the waters before their eyes. (These are the waters of Meribah of Kadesh in the wilderness of Zin.)
15 And Moses spoke to LORD, saying,
16 Let LORD, the God of the spirits of all flesh, appoint a man over the congregation,
17 who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of LORD be not as sheep which have no shepherd.
18 And LORD said to Moses, Take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thy hand upon him,
19 and set him before Eleazar the priest, and before all the congregation, and give him a charge in their sight.
20 And thou shall put of thine honor upon him, that all the congregation of the sons of Israel may obey.
21 And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before LORD. At his word shall they go out, and at his word they shall come in, both he, and all the sons of Israel with him, even all the congregation.
22 And Moses did as LORD commanded him. And he took Joshua, and set him before Eleazar the priest, and before all the congregation.
23 And he laid his hands upon him, and gave him a charge, as LORD spoke by Moses.
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.