« | Romans 14 | » |
1 But the man who is weak in the faith, do not receive for arguments of opinions.
2 One man has faith to eat all things, but he who is weak eats vegetables.
3 The man who eats should not disdain the man who does not eat, and the man who does not eat should not criticize the man who eats, for God has received him.
4 Who are thou who criticizes the servant of another? To his own lord he stands or falls. And he will be made to stand, for God is able to make him stand.
5 One man prefers one day above another, another man prefers every day. Let each man be fully persuaded in his own mind.
6 He who regards the day, regards it for Lord. And he who does not regard the day, for Lord he does not regard it. And he who eats, eats for Lord, for he expresses thanks to God. And he who does not eat, for Lord he does not eat, and expresses thanks to God.
7 For none of us lives to himself, and no man dies to himself.
8 For both if we live, we live for the Lord, and if we die, we die for the Lord. Both if we live and if we die, therefore, we are the Lord's.
9 For because of this Christ both died and arose, and he became alive so that he might be Lord over both the dead and the living.
10 But why do thou criticize thy brother? Or also why do thou disdain thy brother? For we will all stand before the judgment seat of Christ.
11 For it is written, I live, says Lord, that every knee will bow to me, and every tongue will confess to God.
12 So then each of us will give account about himself to God.
13 Let us not therefore criticize each other any more, but judge ye this instead, not to place a stumbling block to the brother, or a snare.
14 I know and am persuaded in Lord Jesus, that nothing is profane by itself, except to him who regards anything to be profane. To that man it is profane.
15 For if thy brother is distressed because of food, thou no longer walk according to love. Do not destroy with thy food that man for whom Christ died.
16 Therefore do not let your good be maligned.
17 For the kingdom of God is not eating and drinking, but righteousness and peace and joy in Holy Spirit.
18 For he who serves Christ in these things is acceptable to God, and approved by men.
19 So then we should pursue the things of peace, and the things of constructiveness for each other.
20 Do not tear down the work of God because of food. All things indeed are clean, but it is wrong to the man who eats through hindrance.
21 It is good not to eat meats, nor to drink wine, nor in whatever thy brother stumbles against, or is caused to stumble, or becomes weak.
22 The faith thou have, have in relation to thyself before God. Blessed is the man not condemning himself in what he allows.
23 But he who doubts is condemned if he eats, because it is not from faith, and everything that is not from faith is sin.
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.