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parallelVerse INT GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
2Ch Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36
2Ch 30 V1 V2 V3 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V21 V22 V23 V24 V25 V26 V27
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.
Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)
OET-LV And_seemed_right the_plan in/on_both_eyes_of the_king and_in/on/at/with_eyes of_all the_assembly.
UHB וַיִּישַׁ֥ר הַדָּבָ֖ר בְּעֵינֵ֣י הַמֶּ֑לֶךְ וּבְעֵינֵ֖י כָּל־הַקָּהָֽל׃ ‡
(vayyīshar haddāⱱār bəˊēynēy hammelek ūⱱəˊēynēy kāl-haqqāhāl.)
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).
BrLXX Καὶ ἤρεσεν ὁ λόγος ἐναντίον τοῦ βασιλέως καὶ ἐναντίον τῆς ἐκκλησίας.
(Kai aʸresen ho logos enantion tou basileōs kai enantion taʸs ekklaʸsias. )
BrTr And the proposal pleased the king and the congregation.
ULT And the matter was right in the eyes of the king and in the eyes of all the assembly.
UST The king and all the other people who had gathered thought that this was a good plan.
BSB § This proposal pleased the king and the whole assembly.
OEB No OEB 2CH book available
WEBBE The thing was right in the eyes of the king and of all the assembly.
WMBB (Same as above)
NET The proposal seemed appropriate to the king and the entire assembly.
LSV And the thing is right in the eyes of the king, and in the eyes of all the assembly,
FBV The plan seemed right to both the king and the whole assembly.
T4T The king and all the other people who had gathered thought that was a good plan.
LEB and the plan seemed right in the eyes of the king and in the eyes of all the assembly.
BBE And the thing was right in the eyes of the king and all the people.
Moff No Moff 2CH book available
JPS And the thing was right in the eyes of the king and of all the congregation.
ASV And the thing was right in the eyes of the king and of all the assembly.
DRA And the thing pleased the king, and all the people.
YLT And the thing is right in the eyes of the king, and in the eyes of all the assembly,
Drby And the thing pleased the king and the whole congregation.
RV And the thing was right in the eyes of the king and of all the congregation.
Wbstr And the thing pleased the king and all the congregation.
KJB-1769 And the thing pleased the king and all the congregation.[fn]
30.4 pleased…: Heb. was right in the eyes of the king
KJB-1611 [fn]And the thing pleased the king, and all the Congregation.
(Same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
30:4 Heb. was right in the eyes of the King.
Bshps And the thing pleased the king and all the congregation.
(Same as from KJB-1769 above)
Gnva And the thing pleased the King, and all the Congregation.
Cvdl And it pleased the kynge well and all the cogregacion.
(And it pleased the king well and all the cogregacion.)
Wycl And the word pleside the king, and al the multitude.
(And the word pleased the king, and all the multitude.)
Luth Und es gefiel dem Könige wohl und der ganzen Gemeine,
(And it liked to_him kings/king probably and the/of_the entire Gemeine,)
ClVg Placuitque sermo regi, et omni multitudini.
(Placuitque sermo regi, and all multitudini. )
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).
The Spirit of the Law
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.
Passages for Further Study
Exod 12:1-30; 2 Kgs 5:17-19; 2 Chr 30:1-27; Matt 15:21-28; John 8:1-11; Rom 3:23-28; 1 Cor 11:27-34; Heb 9:13-15; Jas 5:16
(Occurrence 0) This proposal
(Some words not found in UHB: and,seemed_right the,plan in/on=both_eyes_of the=king and,in/on/at/with,eyes all/each/any/every the,assembly )
This refers to the proposal to celebrate the Passover in the second month instead of in the first month.
Note 1 topic: figures-of-speech / metaphor
(Occurrence 0) in the eyes of the king and of all the assembly
(Some words not found in UHB: and,seemed_right the,plan in/on=both_eyes_of the=king and,in/on/at/with,eyes all/each/any/every the,assembly )
The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “in the judgment of the king and all the assembly” or “to the king and all the assembly”
2 Kings 18:1-12; 1 Chronicles 4:39-43; 2 Chronicles 29-31
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.