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).
JPSNow the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.
ASVNow the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.
DRABut the rest of the acts of Ozias first and last were written by Isaias the son of Amos, the prophet.
YLTAnd the rest of the matters of Uzziah, the first and the last, hath Isaiah son of Amoz the prophet written;
DrbyAnd the rest of the acts of Uzziah, first and last, did the prophet Isaiah the son of Amoz write.
RVNow the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.
WbstrNow the rest of the acts of Uzziah, first and last, were written by Isaiah the prophet, the son of Amos.
KJB-1769¶ Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write.
KJB-1611¶ Now the rest of the actes of Uzziah first and last, did Isaiah the prophet the sonne of Amoz write. (¶ Now the rest of the acts of Uzziah first and last, did Isaiah the prophet the son of Amoz write.)
BshpsThe rest of the actes of Uzzia first and last, did Isai the prophete the sonne of Amos write. (The rest of the acts of Uzzia first and last, did Isai the prophet the son of Amos write.)
GnvaConcerning the rest of the acts of Vzziah, first and last, did Isaiah the Prophet the sonne of Amoz write. (Concerning the rest of the acts of Vzziah, first and last, did Isaiah the Prophet the son of Amoz write. )
CvdlWhat more there is to saie of Osias (both first and last) Esay the sonne of Amos hath wrytten it. (What more there is to say of Osias (both first and last) Esay the son of Amos hath/has written it.)
WycSotheli Ysaie, the prophete, the sone of Amos, wroot the residue `of the formere and of the laste wordis of Ozie. (Truly Ysaie, the prophet, the son of Amos, wrote the residue `of the formere and of the last words of Ozie.)
LuthWas aber mehr von Usia zu sagen ist, beide das Erste und das Letzte, hat beschrieben der Prophet Jesaja, der Sohn Amoz. (What but more from Usia to say is, both the Erste and the Letzte, has beschrieben the/of_the Prophet Yesaja, the/of_the son Amoz.)
ClVgReliqua autem sermonum Oziæ priorum et novissimorum scripsit Isaias filius Amos propheta. (Reliqua however sermonum Oziæ priorum and novissimorum scripsit Isaias son Amos propheta. )
(Occurrence 0) The other matters concerning Uzziah, from first to last, were recorded by the prophet Isaiah son of Amoz
(Some words not found in UHB: and,rest acts ˊUzziyyāh the,first and,the,last wrote Yəshaˊyāh/(Isaiah) son_of Amoz the,prophet )
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: “As for the other matters concerning Uzziah, from first to last, the prophet Isaiah son of Amoz recorded them”
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.
The long, concurrent reigns of Jeroboam II of Israel and Uzziah (also called Azariah) of Judah marked a period of resurgence after their nations had suffered nearly sixty years of decline and unrest. By the time both kings ascended to the throne in 793 B.C. and 792 B.C., Moab had revolted from Israel and seized land belonging to the tribe of Reuben (2 Kings 1:1; see “The Nation of Moab and the Tribe of Reuben”), and Edom and Libnah had revolted from Judah (2 Kings 8:16-24; 2 Chronicles 21:1-11; see “Edom and Libnah Revolt”). Jehu then brutally overthrew Ahab’s dynasty, but he later suffered the loss of all Gilead to the rising power of Aram (2 Kings 1:1; 3:1-27; 8:12; 10:32-33; 2 Chronicles 21:8-10; see “Aram Captures Gilead”). Soon after this, however, the Assyrian king Adad-nirari III (who may be the “savior” of 2 Kings 13:5) attacked Aram, but then he withdrew, thus creating a power vacuum to the north. Jeroboam of Israel took advantage of this opportunity and captured much of Aram, though it is unclear how firmly he held Aram or for how long. During this same time, king Uzziah of Judah captured the Red Sea port city of Elath in the far south, which belonged to Edom, and he also attacked the Arabs of Gur, who were likely located nearby. He also attacked the Meunites who lived in Seir, the formerly Edomite region south of the Judean Negev, though the Meunites themselves do not appear to have been Edomites. The Meunites are probably the same as the “Maonites” mentioned in Judges 10:12, and they also joined the Moabite alliance that attacked king Jehoshaphat of Judah (2 Chronicles 20). About a century after Uzziah’s time, during the reign of Hezekiah, some Simeonites attacked some Meunites in the Negev and seized their land (1 Chronicles 4:41-43). According to the Septuagint, the Meunites also paid Uzziah tribute (2 Chronicles 26:7-8), and Uzziah likely captured some of the Meunites and gave them as servants for the Temple of the Lord, which appears to have been a common practice in Israel since the time of Moses and Joshua (see Numbers 31:30; Joshua 9:27; Ezra 8:20). Their descendants are listed among the “Nethinim,” who served at the Temple during time of Ezra and Nehemiah (Ezra 2:50; Nehemiah 7:52). Uzziah also attacked the Philistine cities of Gath, Ashdod, and Jabneh and established other cities throughout Philistia. He built towers in Jerusalem at the Corner Gate, the Valley Gate, and the Angle as well as towers in the wilderness. He also dug many cisterns to store water for his large herds, both in the Shephelah (the foothills near Gath) and in the plain. He also had large farms and vineyards and strengthened Judah’s army. As far as moral leadership, the writer of Kings deems Jeroboam as a bad king for allowing idolatry to continue in Israel, but Uzziah is deemed as good, though he later sinned and was afflicted with leprosy for making an offering on the altar of incense.
