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Key: khaki:verbs, red:negative.
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 ἐγένετο εὐφροσύνη μεγάλη ἐν Ἱερουσαλήμ· ἀπὸ ἡμερῶν Σαλωμὼν υἱοῦ Δαυὶδ βασιλέως Ἰσραὴλ οὐκ ἐγένετο τοιαύτη ἑορτὴ ἐν Ἱερουσαλήμ. (Kai egeneto eufrosunaʸ megalaʸ en Hierousalaʸm; apo haʸmerōn Salōmōn huiou Dawid basileōs Israaʸl ouk egeneto toiautaʸ heortaʸ en Hierousalaʸm. )
BrTrAnd there was great joy in Jerusalem: from the days of Solomon the son of David king of Israel there was not such a feast in Jerusalem.
ULTAnd there was great joy in Jerusalem, for from the days of Solomon the son of David, the king of Israel, there was not like this in Jerusalem.
USTEveryone in Jerusalem was very joyful, because nothing like this had happened in Jerusalem since the time when David’s son Solomon was the king of Israel.
BSBSo there was great rejoicing in Jerusalem, for nothing like this had happened there since the days of Solomon son of David king of Israel.
NETThere was a great celebration in Jerusalem, unlike anything that had occurred in Jerusalem since the time of King Solomon son of David of Israel.
LSVand there is great joy in Jerusalem; for from the days of Solomon son of David, king of Israel, there is not like this in Jerusalem,
FBVThere was such tremendous happiness in Jerusalem, for since the time of Solomon, son of David, king of Israel, nothing like this had happened in the city.
T4TEveryone in Jerusalem was very joyful, because nothing like this had happened in Jerusalem since the time when David’s son Solomon was the king of Israel.
LEBAnd there was great joy in Jerusalem, for from the days of Solomon the son of David, king of Israel, there was nothing such as this in Jerusalem.
BBESo there was great joy in Jerusalem: for nothing like this had been seen in Jerusalem from the time of Solomon, the son of David, king of Israel.
JPSSo there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
ASVSo there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
DRAAnd there was a great solemnity in Jerusalem, such as had not been in that city since the time of Solomon the son of David king of Israel.
YLTand there is great joy in Jerusalem; for from the days of Solomon son of David king of Israel there is not like this in Jerusalem,
DrbyAnd there was great joy in Jerusalem; for since the time of Solomon the son of David, king of Israel, there had not been the like in Jerusalem.
RVSo there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
WbstrSo there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
KJB-1769So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem. (So there was great joy in Yerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Yerusalem. )
KJB-1611So there was great ioy in Ierusalem: for since the time of Solomon the sonne of Dauid King of Israel, there was not the like in Ierusalem. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsAnd there was great gladnesse in Hierusalem: For since the time of Solomon the sonne of Dauid king of Israel, there was no such ioy in Hierusalem. (And there was great gladnesse in Yerusalem: For since the time of Solomon the son of David king of Israel, there was no such joy in Yerusalem.)
GnvaSo there was great ioye in Ierusalem: for since the time of Salomon the sonne of Dauid King of Israel there was not the like thing in Ierusalem. (So there was great joy in Yerusalem: for since the time of Salomon the son of David King of Israel there was not the like thing in Yerusalem. )
Cvdland greate ioye was there at Ierusalem: for sence the tyme of Salomon the sonne of Dauid the kynge of Israel, was there no soch (ioye) at Ierusale. (and great joy was there at Yerusalem: for since the time of Salomon the son of David the king of Israel, was there no such (ioye) at Yerusalem.)
WyclAnd greet solempnytee was maad in Jerusalem, which maner solempnyte was not in that citee fro the daies of Salomon, sone of Dauid, kyng of Israel. (And great solempnytee was made in Yerusalem, which manner solempnyte was not in that city from the days of Salomon, son of David, king of Israel.)
LuthUnd war eine große Freude zu Jerusalem. Denn seit der Zeit Salomos, des Sohns Davids, des Königs Israels, war solches zu Jerusalem nicht gewesen. (And what/which one large Freude to Yerusalem. Because since the/of_the time Salomos, the sons Davids, the kings Israels, what/which such to Yerusalem not gewesen.)
ClVgFactaque est grandis celebritas in Jerusalem, qualis a diebus Salomonis filii David regis Israël in ea urbe non fuerat. (Factaque it_is grandis celebritas in Yerusalem, such_as from days Salomonis children David king Israel in ea city not/no fuerat. )
30:26 No celebration like this had occurred since the days of Solomon. Hezekiah put into place the conditions for covenant faithfulness equal to those during the time of David and Solomon.
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) since the time of Solomon son of David, king of Israel
(Some words not found in UHB: and=it_became joy great in/on/at/with,Jerusalem that/for/because/then/when since,days Shəlomoh son_of Dāvid king Yisrael not like,this in/on/at/with,Jerusalem )
Alternate translation: “since the time when Solomon son of David ruled as king of Israel” or “since the Passover Festival that the people held when Solomon son of David was king of Israel”
(Occurrence 0) there had not been anything like it in Jerusalem
(Some words not found in UHB: and=it_became joy great in/on/at/with,Jerusalem that/for/because/then/when since,days Shəlomoh son_of Dāvid king Yisrael not like,this in/on/at/with,Jerusalem )
Alternate translation: “there had not been any Passover Festival in Jerusalem like this Passover Festival”
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.
