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1 What then will we say Abraham, our father according to flesh, to have found?
2 For if Abraham was made righteous from works, he has a boast, but not before God.
3 For what does the scripture say? And Abraham believed God, and it was reckoned to him for righteousness.
4 Now to the man being employed, the wage is not reckoned according to grace, but according to obligation.
5 But to the man not being employed, but who believes in him who makes the impious man righteous, his faith is reckoned for righteousness.
6 Just as David also tells the blessedness of the man to whom God imputes righteousness independent of works,
7 saying, Blessed are those whose iniquities are forgiven, and whose sins are covered.
8 Blessed is a man to whom the Lord does, no, not impute sin.
9 Is this blessedness therefore upon men of circumcision, or also upon men of uncircumcision? For we say, Faith was reckoned to Abraham for righteousness.
10 How then was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, as a seal of the righteousness of his faith during uncircumcision, for him to be father of all those who believe during uncircumcision (for righteousness to also be imputed to them),
12 and father of those of circumcision, to those not only of circumcision, but also to those who march in the steps of faith--of that during the uncircumcision of our father Abraham.
13 For the promise to Abraham or to his seed, for him to be heir of the world, was not through law, but through a righteousness of faith.
14 For if those from law are heirs, faith has been made void, and the promise has been made useless.
15 For the law works wrath. For where there is no law, neither is there transgression.
16 Because of this it is from faith, so that it is according to grace, in order for the promise to be sure to all the seed, not only to the seed from the law, but also to the seed from the faith of Abraham, who is father of us all
17 (as it is written, I have made thee a father of many nations), before him whom he believed, of God who makes the dead alive, and who calls things not existing, as existing.
18 Who, against hope, believed in hope, in order for him to become father of many nations according to that which was spoken, So thy seed will be.
19 And not being weak in faith he did not regard his body, which was now deadened (being about a hundred years old), and the deadness of Sarah's womb.
20 And he did not waver in unbelief at the promise of God, but became strong in faith, giving glory to God,
21 and being fully assured that what he promised, he was able also to perform.
22 And therefore it was reckoned to him for righteousness.
23 Now it was not written because of him alone that it was imputed to him,
24 but also because of us to whom it is going to be imputed, to those who believe in him who raised Jesus our Lord from the dead,
25 who was delivered up for our offences, and was raised up for our justification.
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.