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 ἀνέστησαν, καὶ καθεῖλαν τὰ θυσιαστήρια τὰ ἐν Ἱερουσαλὴμ, καὶ πάντα ἐν οἷς ἐθυμίων τοῖς ψευδέσι, κατέσπασαν καὶ ἔῤῥιψαν εἰς τὸν χειμάῤῥουν Κέδρων. (Kai anestaʸsan, kai katheilan ta thusiastaʸria ta en Hierousalaʸm, kai panta en hois ethumiōn tois pseudesi, katespasan kai eɽɽipsan eis ton ⱪeimaɽɽoun Kedrōn. )
BrTrAnd they arose, and took away the altars that were in Jerusalem, and all on which they burnt incense to false gods they tore down and cast into the brook Kedron.
ULTAnd they rose, and they took away the altars that were in Jerusalem, and all the incense altars they took away, and they threw into the brook Kidron.
USTThey removed the altars of Baal in Jerusalem and took away the altars for burning incense to honor other gods; they burned them all in the Kidron Valley.
BSBThey proceeded to remove the altars in Jerusalem and to take away the incense altars and throw them into the Kidron Valley.
NETThey removed the altars in Jerusalem; they also removed all the incense altars and threw them into the Kidron Valley.
LSVAnd they arise and turn aside the altars that [are] in Jerusalem, and they have turned aside all the incense altars, and cast [them] into the Brook of Kidron;
FBVThey went and removed the pagan altars in Jerusalem as well as the incense altars and threw them into the Kidron Valley.
T4TThey removed the altars of Baal in Jerusalem and took away the altars for burning incense to honor other gods, and burned them in Kidron Valley.
LEBAnd they rose up and removed the altars that were in Jerusalem. And they removed all the incense altars and threw them away in the Wadi[fn] Kidron.
30:14Or “valley”; a wadi is a valley that is dry most of the year, but contains a stream during the rainy season
BBEAnd they got to work and took away all the altars in Jerusalem, and they put all the vessels for burning perfumes into the stream Kidron.
JPSAnd they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.
ASVAnd they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.
DRAAnd they arose and destroyed the altars that were in Jerusalem, and took sway all things in which incense was burnt to idols, and cast them into the torrent Cedron.
YLTAnd they arise and turn aside the altars that [are] in Jerusalem, and all the perfume altars they have turned aside, and cast [them] to the brook Kidron;
DrbyAnd they rose up and took away the altars that were in Jerusalem; and they took away all the incense-altars, and cast them into the torrent Kidron.
RVAnd they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.
WbstrAnd they arose and took away the altars that were in Jerusalem, and all the altars for incense they took away, and cast them into the brook Kidron.
KJB-1769And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. (And they arose and took away the altars that were in Yerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. )
KJB-1611[fn]And they arose and tooke away the altars that were in Ierusalem, and all the altars for incense tooke they away, and cast them into the brooke Kidron. (Modernised spelling is same as from KJB-1769 above apart from footnotes)
BshpsAnd they arose, and remoued the aulters that were in Hierusalem: And all the aulters for incense did they away, and cast them into the brooke Cedron. (And they arose, and removed the altars that were in Yerusalem: And all the altars for incense did they away, and cast them into the brook Cedron.)
GnvaAnd they arose, and tooke away the altars that were in Ierusalem: and all those for incense tooke they away, and cast them into the brooke Kidron. (And they arose, and took away the altars that were in Yerusalem: and all those for incense took they away, and cast them into the brook Kidron. )
CvdlAnd they gat them vp, and put downe ye altares that were at Ierusalem, and all the incense put they awaye, and cast it in to the broke Cedron, (And they gat them up, and put down ye/you_all altars that were at Yerusalem, and all the incense put they away, and cast it in to the broke Cedron,)
WyclAnd thei risiden, and destrieden the auteris, that weren in Jerusalem; and `thei destriynge alle thingis in whiche encense was brent to idols, castiden forth in to the stronde of Cedron. (And they risiden, and destroyeden the altaris, that were in Yerusalem; and `thei destriynge all things in which encense was burnt to idols, cast/throw forth in to the stronde of Cedron.)
LuthUnd sie machten sich auf und taten ab die Altäre, die zu Jerusalem waren, und alle Räuchwerke taten sie weg und warfen sie in den Bach Kidron. (And they/she/them make itself/yourself/themselves on and did ab the Altäre, the to Yerusalem were, and all Räuchwerke did they/she/them weg and warfen they/she/them in the Bach Kidron.)
ClVget surgentes destruxerunt altaria quæ erant in Jerusalem, atque universa in quibus idolis adolebatur incensum, subvertentes, projecerunt in torrentem Cedron. (and surgentes destruxerunt altaria which they_were in Yerusalem, atque universa in to_whom idolis adolebatur incensum, subvertentes, proyecerunt in torrentem Cedron. )
30:14 Several challenges faced Hezekiah before Passover could be observed. Although the Temple had been purified, the city was not pure. The first task of the assembled multitude was to remove all pagan altars, which they disposed of in the Kidron Valley, where they could be burned.
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.
(Some words not found in UHB: and,set_to_work and,removed DOM the,altars which/who in/on/at/with,Jerusalem and=DOM all/each/any/every the,incense_altars took_away and,threw into,valley Kidron )
Here “They rose” means that they started to work at taking away the altars. Alternate translation: “They began to work and took away the altars” or “They took away the altars”
(Occurrence 0) the altars that were in Jerusalem, and all the altars for incense
(Some words not found in UHB: and,set_to_work and,removed DOM the,altars which/who in/on/at/with,Jerusalem and=DOM all/each/any/every the,incense_altars took_away and,threw into,valley Kidron )
These two phrases refer to altars that people had built to false gods.
(Some words not found in UHB: and,set_to_work and,removed DOM the,altars which/who in/on/at/with,Jerusalem and=DOM all/each/any/every the,incense_altars took_away and,threw into,valley Kidron )
This was a small stream of water in the Kidron Valley.
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.
