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1 Or are ye ignorant, brothers (for I speak to men who know the law), that the law has dominion over the man for as long a time as he lives?
2 For the woman under authority to the living husband has been bound by law, but if the husband should die, she has been released from the law of the husband.
3 So then, of the living husband, she will be called an adulteress if she becomes to another man, but if the husband should die, she is free from the law, for her not to be an adulteress having become to another man.
4 Therefore, my brothers, ye also became dead to the law through the body of Christ in order for ye to become to another, to him who was raised from the dead, so that we would bear fruit to God.
5 For when we were in the flesh, the passions of the sins were working in our body-parts (through the law) in order to bear fruit to death.
6 But now we have been released from the law, having died to what we were held, so as for us to serve in newness of spirit, and not in oldness of a document.
7 What will we say then? The law is sin? May it not happen! Yet I did not know sin except through law. For likewise I would not have known lust, if the law did not say, Thou shall not covet.
8 But sin, having taken opportunity through the commandment, wrought in me every evil desire, for apart from law sin is dead.
9 And I was alive once apart from law, but when the commandment came, sin revived, and I died.
10 And I found to me, the commandment being for life, this is for death.
11 For sin, having taken opportunity through the commandment, deceived me, and by it killed me.
12 So the law is indeed holy, and the commandment is holy and righteous and good.
13 Has therefore what is good become death to me? May it not happen! Instead, it is sin, so that it might be revealed, sin working death in me through what is good, so that through the commandment sin might become sinful to extreme.
14 For we know that the law is spiritual, but I am carnal, having been sold under sin.
15 For I do not understand what I do, for I do not do this that I want, but what I hate, this I do.
16 But if I do this that I do not want, I agree with the law that it is good.
17 But now I no longer perform it, but the sin dwelling in me.
18 For I know that good does not dwell in me, that is, in my flesh, for to will is present in me, but to do the good, I find not.
19 For I do not do good that I want, instead, wrong that I do not want, this I do.
20 But if I do this that I do not want, I no longer perform it, but sin dwelling in me.
21 Consequently I find the law in my wanting to do good, that evil is present in me.
22 For I delight in the law of God according to the inner man,
23 but I see a different law in my body-parts, warring against the law of my mind, and taking me captive in the law of sin, which is in my body-parts.
24 I am a wretched man. Who will rescue me out of the body of this death?
25 I thank God through Jesus Christ our Lord. So then, I of myself in the mind indeed serve a law of God, but in the flesh a law of 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.