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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 ἐβουλεύσατο ὁ βασιλεὺς καὶ οἱ ἄρχοντες καὶ πᾶσα ἡ ἐκκλησία ἐν Ἱερουσαλὴμ ποιῆσαι τὸ φασὲκ τῷ μηνὶ τῷ δευτέρῳ. (Kai ebouleusato ho basileus kai hoi arⱪontes kai pasa haʸ ekklaʸsia en Hierousalaʸm poiaʸsai to fasek tōi maʸni tōi deuterōi. )
BrTrFor the king, and the princes, and all the congregation in Jerusalem, designed to keep the passover in the second month.
ULTAnd the king consulted, and his chiefs, and all the assembly in Jerusalem, to do the Passover in the second month.
USTKing Hezekiah, his officials, and all the other people who had gathered in Jerusalem wanted to celebrate the Passover festival. But they were not able to celebrate it at the usual time, because many of the priests had still not been able to perform all the rites of purity for themselves, so they were not allowed to do the work of that festival. Also, not everyone had come to Jerusalem to celebrate it. So they decided to celebrate the festival the following month.
BSBFor the king and his officials and the whole assembly in Jerusalem had decided to keep the Passover in the second month,[fn]
NETThe king, his officials, and the entire assembly in Jerusalem decided to observe the Passover in the second month.
LSVAnd the king takes counsel, and his heads, and all the assembly in Jerusalem, to make the Passover in the second month,
FBVThe king and his officials and the whole assembly in Jerusalem had decided to observe the Passover in the second month,[fn]
30:2Deferring the Passover in special circumstances was permitted, see Numbers 9:6-11.
T4TThe king and his officials and all the other people who had gathered in Jerusalem wanted to celebrate the Passover Festival. But they were not able to celebrate it at the usual time, because many of the priests had still not performed the rituals to purify themselves; therefore they were not allowed to do serve in the festival. Also, everyone had still not come to Jerusalem to celebrate the Passover. So they decided to celebrate it one month later than usual.
LEBNow the king and his princes, and all the assembly in Jerusalem had taken counsel to make the Passover feast in the second month—
BBEFor the king, after discussion with his chiefs and all the body of the people in Jerusalem, had made a decision to keep the Passover in the second month.
JPSFor the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
ASVFor the king had taken counsel, and his princes, and all the assembly in Jerusalem, to keep the passover in the second month.
DRAFor the king, taking counsel, and the princes, and all the assembly of Jerusalem, decreed to keep the phase the second month.
YLTAnd the king taketh counsel, and his heads, and all the assembly in Jerusalem, to make the passover in the second month,
DrbyAnd the king took counsel, and his princes, and the whole congregation in Jerusalem, to hold the passover in the second month.
RVFor the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
WbstrFor the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
KJB-1769For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month. (For the king had taken counsel, and his princes, and all the congregation in Yerusalem, to keep the passover in the second month. )
KJB-1611[fn]For the king had taken counsell, and his Princes, and all the congregation in Ierusalem, to keepe the Passeouer in the second moneth. (For the king had taken counsell, and his Princes, and all the congregation in Yerusalem, to keep the Passover in the second month.)
BshpsAnd the king helde a counsell with his lordes, and all the congregation of Hierusalem, to kepe the feast of passouer in the second moneth: (And the king held a counsell with his lords, and all the congregation of Yerusalem, to keep the feast of passouer in the second month:)
GnvaAnd the King and his princes and all the Congregation had taken counsel in Ierusalem to keepe the Passeouer in the second moneth. (And the King and his princes and all the Congregation had taken council/counsel in Yerusalem to keep the Passover in the second month. )
CvdlAnd the kynge helde a councell with his rulers, and all the cogregacion at Ierusalem, to kepe Passeouer in the seconde moneth: (And the king held a council/counsel with his rulers, and all the cogregacion at Yerusalem, to keep Passover in the second month:)
WyclTherfor whanne counseil was takun of the kyng, and of princes, and of al the cumpeny of Jerusalem, thei demyden to make paske in the secounde moneth. (Therefore when counseil was taken of the king, and of princes, and of all the company of Yerusalem, they demyden to make paske in the second month.)
LuthUnd der König hielt einen Rat mit seinen Obersten und der ganzen Gemeine zu Jerusalem, das Passah zu halten im andern Monden. (And the/of_the king hielt a advice with his Obersten and the/of_the entire Gemeine to Yerusalem, the Passah to hold in_the change Monden.)
ClVgInito ergo consilio regis et principum, et universi cœtus Jerusalem, decreverunt ut facerent Phase mense secundo. (Inito therefore consilio king and of_the_princes, and universi cœtus Yerusalem, decreverunt as facerent Phase a_month secundo. )
30:1-27 This account of Hezekiah’s celebration of Passover reflects the Chronicler’s concern with the unity of Israel, the spiritual preparedness of the people, and the success of following the formula for restoration given by Solomon at the dedication of the Temple (7:14).
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.
(Occurrence 0) deciding to celebrate the Passover in the second month
(Some words not found in UHB: and,decided the=king and,officials,his and=all the,assembly in/on/at/with,Jerusalem for=doing the,passover in/on/at/with,month the=second )
The Israelites normally celebrated the passover during the first month of the Hebrew calendar. The first month is during the last part of March and the first part of April on Western calendars.
(Some words not found in UHB: and,decided the=king and,officials,his and=all the,assembly in/on/at/with,Jerusalem for=doing the,passover in/on/at/with,month the=second )
This is the second month of the Hebrew calendar. It is during the last part of April and the first part of May on Western calendars. (See also: translate-ordinal)
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.
