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 as a tool 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, 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).
BrLXXΟὐ γὰρ ἠδυνάσθησαν ποιῆσαι αὐτὸ ἐν τῷ καιρῷ ἐκείνῳ, ὅτι οἱ ἱερεῖς οὐχ ἠγνίσθησαν ἱκανοὶ, καὶ ὁ λαὸς οὐ συνήχθη εἰς Ἱερουσαλήμ. (Ou gar aʸdunasthaʸsan poiaʸsai auto en tōi kairōi ekeinōi, hoti hoi hiereis ouⱪ aʸgnisthaʸsan hikanoi, kai ho laos ou sunaʸⱪthaʸ eis Hierousalaʸm. )
BrTrFor they could not keep it at that time, because a sufficient number of priests had not purified themselves, and the people was not gathered to Jerusalem.
ULTfor they were not able to do it at that time because the priests had not consecrated themselves sufficiently, and the people had not assembled to Jerusalem.
UST1-3King 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.
BSBsince they had been unable to keep it at the regular time, because not enough priests had consecrated themselves and the people had not been gathered in Jerusalem.
WEBBEFor they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, and the people had not gathered themselves together to Jerusalem.
NETThey were unable to observe it at the regular time because not enough priests had consecrated themselves and the people had not assembled in Jerusalem.
LSVfor they have not been able to make it at that time, for the priests have not sanctified themselves sufficiently, and the people have not been gathered to Jerusalem.
FBVbecause they hadn't been able to observe it at the usual time since not enough priests had purified themselves and the people hadn't had time to get to Jerusalem.
T4T1-3The 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.
BBEIt was not possible to keep it at that time, because not enough priests had made themselves holy, and the people had not come together in Jerusalem.
JPSFor they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem.
ASVFor they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem.
DRAFor they could not keep it in its time; because there were not priests enough sanctified, and the people was not as yet gathered together to Jerusalem.
YLTfor they have not been able to make it at that time, for the priests have not sanctified themselves sufficiently, and the people have not been gathered to Jerusalem.
DrbyFor they could not keep it at that time, because the priests had not hallowed themselves in sufficient number, neither had the people been gathered together to Jerusalem.
RVFor they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem. (For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Yerusalem. )
SLTFor they could not do it at that time for the priests consecrated not themselves sufficiently, and the people were not gathered to Jerusalem.
WbstrFor they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people assembled themselves at Jerusalem.
KJB-1769For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. (For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Yerusalem. )
KJB-1611For they could not keepe it at that time, because the Priests had not sanctified themselues sufficiently, neither had the people gathered themselues together to Ierusalem. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
GnvaFor they could not keepe it at this time, because there were not Priests enow sanctified, neither was the people gathered to Ierusalem. (For they could not keep it at this time, because there were not Priests enow sanctified, neither was the people gathered to Yerusalem. )
ClVgNon enim potuerant facere in tempore suo, quia sacerdotes qui possent sufficere, sanctificati non fuerant, et populus nondum congregatus fuerat in Jerusalem. (Not/No because they_could to_do in/into/on at_the_time his_own, because priests who they_could sufficere, sanctificati not/no they_had_been, and the_people nondumcongregatus had_been in/into/on Yerusalem. )
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.
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.
