Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXΚαὶ οἱ λοιποὶ λόγοι Ἀβιὰ καὶ αἱ πράξεις αὐτοῦ καὶ οἱ λόγοι αὐτοῦ γεγραμμένοι ἐπὶ βιβλίῳ τοῦ προφήτου Ἀδδώ. (Kai hoi loipoi logoi Abia kai hai praxeis autou kai hoi logoi autou gegrammenoi epi bibliōi tou profaʸtou Addō. )
BrTrAnd the rest of the acts of Abia, and his deeds, and his sayings, are written in the book of the prophet Addo.
ULTAnd the remainder of the matters of Abijah, and his ways, and his words are written in the writing of the prophet Iddo.
USTAn account of the other things that Abijah did while he was the was king, including what he said and what he did, is in the scroll written by the prophet Iddo.
BSBNow the rest of the acts of Abijah, along with his ways and his words, are written in the Treatise [fn] of the Prophet Iddo.
NETThe rest of the events of Abijah’s reign, including his deeds and sayings, are recorded in the writings of the prophet Iddo.
LSVand the rest of the matters of Abijah, and his ways, and his words, are written in the commentary of the prophet Iddo.
FBVThe rest of what Abijah did—what he said and what he accomplished—is recorded in the history written by Iddo the Prophet.
T4TAn account of the other things that Abijah did while he was the king, including what he said and what he did, is in the scroll written by the prophet Iddo.
LEBNow the rest of the words of Abijah and his ways and his words are written in the story of the prophet Iddo.
BBEAnd the rest of the acts of Abijah, and his ways and his sayings, are recorded in the account of the prophet Iddo.
JPSAnd the rest of the acts of Abijah, and his ways, and his sayings, are written in the commentary of the prophet Iddo.
ASVAnd the rest of the acts of Abijah, and his ways, and his sayings, are written in the commentary of the prophet Iddo.
DRAAnd the rest of the acts of Abia, and of his ways and works, are written diligently in the book of Addo the prophet.
YLTand the rest of the matters of Abijah, and his ways, and his words, are written in the 'Inquiry' of the prophet Iddo.
DrbyAnd the rest of the acts of Abijah, and his ways and his sayings, are written in the treatise of the prophet Iddo.
RVAnd the rest of the acts of Abijah, and his ways, and his sayings, are written in the commentary of the prophet Iddo.
WbstrAnd the rest of the acts of Abijah, and his ways, and his sayings, are written in the story of the prophet Iddo.
KJB-1769And the rest of the acts of Abijah, and his ways, and his sayings, are written in the story of the prophet Iddo.
KJB-1611[fn][fn]And the rest of the acts of Abiiah, and his waies, and his sayings, are written in the story of the Prophet Iddo. (And the rest of the acts of Abiyah, and his waies, and his sayings, are written in the story of the Prophet Iddo.)
BshpsThe rest of the actes of Abia, his maners and his sayinges, are written in the story of the prophete Iddo. (The rest of the acts of Abia, his manners and his sayings, are written in the story of the prophet Iddo.)
GnvaThe rest of the actes of Abiiah and his maners and his sayings are written in the storie of the Prophet Iddo. (The rest of the acts of Abiyah and his manners and his sayings are written in the storie of the Prophet Iddo. )
CvdlWhat more there is to saye of Abia, and of his wayes and his doynges, it is wrytten in the storye of the prophet Iddo. (What more there is to say of Abia, and of his ways and his doynges, it is written in the storye of the prophet Iddo.)
WyclThe residue of wordis of Abia and of his weyes and werkis, ben writun ful diligentli in the book of Abdo, the profete. (The residue of words of Abia and of his weyes and works, been written full diligentli in the book of Abdo, the profete.)
LuthWas aber mehr von Abia zu sagen ist, und seine Wege und sein Tun, das ist geschrieben in der Historia des Propheten Iddo. (What but more from Abia to say is, and his ways and his Tun, the is written in the/of_the Historia the Propheten Iddo.)
ClVgReliqua autem sermonum Abia, viarumque et operum ejus, scripta sunt diligentissime in libro Addo prophetæ. (Reliqua however sermonum Abia, viarumque and operum his, scripta are diligentissime in libro Addo prophetæ. )
(Occurrence 0) are written in the history of the prophet Iddo
(Some words not found in UHB: and,rest acts ʼAⱱīāh and,ways,his and,words,his written in/on/at/with,story the,prophet ˊDdō )
If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “are in the history that the prophet Iddo wrote”
If you ask someone today what biblical prophets did, they will likely tell you that they divinely foretold of future events. While this was often the case, most prophets in the Bible focused as much on “forthtelling” God’s messages as they did on “foretelling” the future. That is, their primary role was to simply “forthtell” divinely acquired messages to leaders and groups of people, and at times that included foretelling of coming judgment, blessing, rescue, etc. Also, though plenty of prophets (sometimes called “seers” in Scripture) often spoke in confrontational or eccentric language that put them at odds with kings and religious leaders, the biblical writers also applied the term prophet to people who communicated God’s messages in ways that many readers today might not think of as prophecy, such as worship leaders appointed by David to “prophesy with lyres, harps, and cymbals” (1 Chronicles 25:1). Similarly, the books of Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings are typically categorized as history by Christians, but in the Hebrew canon they belong to the category of Former Prophets. The Lord raised up prophets throughout all of biblical history, from the giving of the law under Moses to the revelation of the last days by the apostle John, and the kings of Israel and Judah often recognized and supported specific people as official prophets of the royal court and consulted them to find out God’s perspective about official matters. Following is a list of nearly everyone designated as prophet or seer in the Old Testament and the primary area of their ministry.
From Sunday School lessons to inspiring sermons, modern portrayals of biblical characters often suffer from overly simplistic, two-dimensional perspectives on people’s moral character and deeds, but a careful reading of Scripture often shows reality to be more complex. The story of Abijah is ripe for similar misunderstanding unless one reads both biblical accounts of his reign. Abijah (also called Abijam) son of Rehoboam reigned for only three short years over Judah, and 1 Kings 15:3 tersely notes that “he committed all the sins that his father did before him; his heart was not true to the Lord his God.” It also notes that Abijah’s entire reign was marked by war with Jeroboam (1 Kings 15:6). From this it would be easy to assume that his reign was characterized only by wickedness and moral decline. Yet 2 Chronicles, though silent on the final assessment of Abijah’s overall character, seems to present Abijah as a leader who takes up the righteous cause of bringing the rebellious northern tribes of Israel back under the fold of Judah’s Davidic dynasty and Aaronic priesthood, though he was ultimately unsuccessful. As part of this effort, Abijah makes a foray into the northern tribes’ territory and arrives at Mount Zemaraim, but Jeroboam confronts him there with twice the amount of forces. The location of Mount Zemaraim is not certain, but it may have been located at the twin hills (which may explain the dual form of the name) of Ras ez Zemara, which suggests Abijah was advancing along a secondary route to avoid initial detection or fortifications along the main Central Ridge Route. There Abijah calls upon Jeroboam and all Israel to return to the leadership of David and Aaron. While Abijah is making his appeal, however, Jeroboam positions some of his forces in ambush behind Abijah’s forces, but Abijah’s men win a great victory over them and capture the towns of Bethel, Jeshanah, and Ephron (also called Ophrah). The writer of Chronicles notes that Abijah’s forces were victorious “because they relied on the Lord” and that Jeroboam never recovered from his weakened power for the rest of his reign, while Abijah grew strong (though Abijah’s reign was only for three years).
