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).
BrLXXἈλλὰ ἄνθρωποι Ἀσὴρ καὶ ἀπὸ Μανασσῆ καὶ ἀπὸ Ζαβουλὼν ἐνετράπησαν, καὶ ἦλθον εἰς Ἱερουσαλὴμ καὶ εἰς Ἰούδα. (Alla anthrōpoi Asaʸr kai apo Manassaʸ kai apo Zaboulōn enetrapaʸsan, kai aʸlthon eis Hierousalaʸm kai eis Youda. )
BrTrBut the men of Aser, and some of Manasses and of Zabulon, were ashamed, and came to Jerusalem and Juda.
ULTHowever, men from Asher and Manasseh and from Zebulun humbled themselves and came to Jerusalem.
USTBut some of the people of the tribes of Asher, Manasseh, and Zebulun acknowledged their sin and went to Jerusalem.
BSBNevertheless, some from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem.
JPSNevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
ASVNevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
DRANevertheless some men of Aser, and of Manasses, and of Zabulon, yielding to the counsel, came to Jerusalem.
YLTonly, certain from Asher, and Manasseh, and from Zebulun, have been humbled, and come in to Jerusalem.
DrbyNevertheless certain of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem.
RVNevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
WbstrNevertheless, divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
KJB-1769Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. (Nevertheless diverse/various of Asher and Manasseh and of Zebulun humbled themselves, and came to Yerusalem. )
KJB-1611Neuerthelesse, diuers of Asher, and Manasseh, and of Zebulun, humbled themselues, and came to Ierusalem. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsNeuerthelesse, yet diuers of Aser, Manasse, and of Zabulon, submitted them selues, and came to Hierusalem. (Nevertheless, yet diverse/various of Aser, Manasse, and of Zabulon, submitted themselves, and came to Yerusalem.)
GnvaNeuerthelesse diuers of Asher, and Manasseh, and of Zebulun submitted themselues, and came to Ierusalem. (Nevertheless diverse/various of Asher, and Manasseh, and of Zebulun submitted themselves, and came to Yerusalem. )
CvdlYet were there some of Asser and Manasses, and of Zabulon, that submytted them selues, and came to Ierusalem. (Yet were there some of Asser and Manasses, and of Zabulon, that submytted themselves, and came to Yerusalem.)
WyclNetheles sum men of Aser, and of Manasses, and of Zabulon, assentiden to the counsel, and camen in to Jerusalem. (Netheles sum men of Aser, and of Manasses, and of Zabulon, assentiden to the council/counsel, and came in to Yerusalem.)
LuthDoch etliche von Asser und Manasse und Sebulon demütigten sich und kamen gen Jerusalem. (Doch several from Asser and Manasse and Sebulon demütigten itself/yourself/themselves and came to/toward Yerusalem.)
ClVgAttamen quidam viri ex Aser, et Manasse, et Zabulon acquiescentes consilio, venerunt Jerusalem. (Attamen quidam viri from Aser, and Manasse, and Zabulon acquiescentes consilio, venerunt Yerusalem. )
In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.
Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.
The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).
Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.
Throughout his reign, Hezekiah strengthened Judah by restoring proper worship of the Lord and preparing the nation for revolt against Assyria. Though the Bible does not clearly say, both of these aspects of Hezekiah’s reign may have been borne out of a desire to undo the detrimental choices of his father, Ahaz, who had promoted idolatry through Judah (2 Chronicles 28:1-4) and made Judah a vassal to the king of Assyria in exchange for help against Israel and Aram (2 Kings 16-17; 2 Chronicles 28; Isaiah 7-8; see also “The Final Days of the Northern Kingdom of Israel” map). Later, when Hezekiah was a teenager, he witnessed Assyria’s grueling three year siege to capture Samaria (2 Kings 17:1-6; 18:9-12), perhaps cementing his resolve to throw off Judah’s yolk of servitude to Assyria (2 Kings 18:7). Whatever the reasons for his actions as king, Hezekiah spent considerable resources promoting the worship of the Lord and preparing for the inevitable Assyrian attack that would follow Judah’s refusal to submit to Assyria any longer. Hezekiah began by directing the priests and Levites to consecrate themselves and restore ritual purity to the Temple and all its furnishings (2 Chronicles 29). He sent word throughout all Israel and Judah to come and celebrate Passover together once again in Jerusalem (2 Chronicles 30). Though only a few from Israel accepted Hezekiah’s invitation, the Passover was a time of great celebration and worship for all who did come from Israel and Judah. After this, the worshipers went throughout Israel and Judah and destroyed the pagan worship centers (2 Kings 18:4; 2 Chronicles 31:1). Hezekiah also conducted a series of actions to strengthen Judah against the coming Assyrian attack. On the west he attacked the Philistines as far as Gaza (2 Kings 18:8). Part of this effort may have included a Simeonite attack on some Meunites in the valley of Gerar (as in the Septuagint; the Hebrew reading Gedor is likely due to a misreading of the letter r as the similarly shaped letter d), which is recounted in 1 Chronicles 4:39-41. Elsewhere in Scripture the Meunites appear to have lived in the region of Seir (2 Chronicles 20), south of Judah, but a remnant of them may have fled toward Gerar during Uzziah’s time when he attacked them and likely took some of them captive to serve at the Temple of the Lord in Jerusalem (Ezra 2:50; Nehemiah 7:52; also see “Resurgence of Israel and Judah” map). Other Simeonites attacked a remnant of Amalekites living in Seir, thus providing increased protection on Judah’s southern border (1 Chronicles 4:39-43). Hezekiah also fortified Jerusalem and redirected various sources of water away from enemies who might lay siege to the city (2 Chronicles 32:1-8). As part of these preparations Hezekiah commissioned the hewing of a tunnel that channeled water from the Gihon spring (probably also called the “waters of Shiloah” in Isaiah 8:6) away from the eastern side of the city and deposited it in the Lower Pool (also called the Pool of Siloam) further inside the city walls. Hezekiah also repaired portions of the wall that were broken down and built a second wall outside it, likely in the Kidron Valley. He also produced many weapons and shields. The writer of Chronicles appears to portray these preparations as being in keeping with Hezekiah’s other acts of faithfulness and righteousness. Some scholars, however, suspect that Isaiah 22:1-14 may reflect another perspective regarding Hezekiah’s preparations, though it is not certain that this passage refers to Hezekiah’s efforts.
