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).
BrLXXΕἶπας, πλὴν λόγοι χειλέων, Βουλὴ καὶ δύναμις εἰς πόλεμον· νῦν οὖν τίνι πεποιθὼς ἠθέτησας ἐν ἐμοί; (Eipas, plaʸn logoi ⱪeileōn, Boulaʸ kai dunamis eis polemon; nun oun tini pepoithōs aʸthetaʸsas en emoi; )
BrTrThou hast said, (but they are[fn]mere words,) I have counsel and strength for war. Now then [fn]in whom dost thou trust, that thou hast revolted from me?
ULTYou say only a word of lips, counsel and might for war. Now in whom do you trust, that you rebel against me?
USTYou say that you have weapons to fight us and that some country has promised to help you, but that is only talk. Who do you think will help you to rebel against my soldiers from Assyria?
BSBYou claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me?
NETYour claim to have a strategy and military strength is just empty talk. In whom are you trusting that you would dare to rebel against me?
LSVYou have said: Only a word of the lips! Counsel and might [are] for battle; now, on whom have you trusted that you have rebelled against me?
FBVYou say you have a strategy and are ready for war, but these are empty words. Who are you relying on, now that you have rebelled against me?
T4TYou say that you have weapons to fight us, and some country promises to help you, and that will enable you to defeat us, but that is only talk [RHQ]. Who do you think will help you to rebel against my soldiers from Assyria?
LEBYou think only a word of lips, ‘I have advice and power for the war.’ Now, on whom do you trust that you have rebelled against me?
BBEYou say you have a design, and strength for war, but these are only words. Now to whom are you looking for support, that you have gone against my authority?
JPSSayest thou that a mere word of the lips is counsel and strength for the war? Now on whom dost thou trust, that thou hast rebelled against me?
ASVThou sayest (but they are but vain words), There is counsel and strength for the war. Now on whom dost thou trust, that thou hast rebelled against me?
DRAPerhaps thou hast taken counsel, to prepare thyself for battle. On whom dost thou trust, that thou darest to rebel?
YLTThou hast said: Only a word of the lips! counsel and might [are] for battle; now, on whom hast thou trusted that thou hast rebelled against me?
DrbyThou sayest — but it is a word of the lips — There is counsel and strength for war. Now on whom dost thou rely, that thou hast revolted against me?
RVThou sayest, but they are but vain words, There is counsel and strength for the war. Now on whom dost thou trust, that thou hast rebelled against me?
WbstrThou sayest, but they are but vain words, I have counsel and strength for the war. Now in whom dost thou trust, that thou rebellest against me?
KJB-1769Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?[fn][fn][fn] (Thou sayest, (but they are but vain words,) I have council/counsel and strength for the war. Now on whom dost thou/you trust, that thou/you rebellest against me? )
18.20I have…: or, but counsel and strength are for the war
KJB-1611[fn][fn][fn]Thou sayest, (but they are but vaine words) I haue counsell and strength for the warre: now on whom doest thou trust, that thou rebellest against me? (Thou sayest, (but they are butvaine words) I havecounsell and strength for the war: now on whom doest thou/you trust, that thou/you rebellest against me?)
18:20Or, but counsell and strength are for the war.
BshpsThou thinkest surely I haue eloquece, but counsell and strength are for the warre: On whom then doest thou trust, that thou rebellest against me? (Thou thinkest surely I have eloquece, but counsell and strength are for the war: On whom then doest thou/you trust, that thou/you rebellest against me?)
GnvaThou thinkest, Surely I haue eloquence, but counsell and strength are for the warre. On whom then doest thou trust, that thou rebellest against me? (Thou thinkest, Surely I have eloquence, but counsell and strength are for the warre. On whom then doest thou/you trust, that thou/you rebellest against me? )
CvdlThinkest thou, yt thou hast yet councell and power to fighte? Where vnto trustest thou then, that thou art fallen of fro me? (Thinkest thou/you, it thou/you hast yet council/counsel and power to fight? Where unto trustest thou/you then, that thou/you art fallen of from me?)
WyclIn hap thou hast take counsel, that thou woldist make thee redi to batel. In whom tristist thou, that thou be hardi to rebelle? (In hap thou/you hast take counsel, that thou/you would make thee/you ready to battle. In whom tristist thou/you, that thou/you be hardi to rebelle?)
LuthMeinest du, es sei noch Rat und Macht zu streiten? Worauf verlässest du denn nun dich, daß du abtrünnig von mir bist worden? (Mine you, it be still advice and Macht to argue/battle? Worauf leave you because now dich, that you abtrünnig from to_me are worden?)
ClVgforsitan inisti consilium, ut præpares te ad prælium. In quo confidis, ut audeas rebellare? (forsitan inisti consilium, as præpares you(sg) to battle. In quo confidis, as audeas rebellare? )
18:19-22 In earlier days, the term great king was reserved for the kings of the leading military powers, but it had become a standard epithet for Assyrian kings. • What are you trusting in? The Assyrian officer asserted that the citizens of Jerusalem, faced with Assyria’s overwhelming military superiority, would be foolish to trust in Hezekiah’s words. Similarly, soliciting help from Egypt would be foolish. Finally, the chief of staff argued that trust in theLord would also be misplaced. Perhaps the officer hoped to gain the loyalty of citizens who had worshiped at the shrines and altars that Hezekiah had destroyed.
(Occurrence 0) In whom are you trusting, that you should rebel against me?
(Some words not found in UHB: think only word/matter_of lips strategy and,strength for_the,war now on/upon/above/on_account_of//he/it_went_in who? rely that/for/because/then/when rebelled in/on/at/with,me )
The King of Assyria (through his messenger Rabshakeh) wants to make King Hezekiah doubt himself and Egypt’s support. He does not ask this question looking for an answer. Alternate translation: “You cannot trust anyone to help you rebel against me.”
The harrowing experience of the attack on Judah by King Sennacherib of Assyria during Hezekiah’s reign is recorded by three different writers of Scripture and even by Sennacherib himself. Many scholars also suspect that this event formed the basis for Herodotus’s story regarding an army of mice eating the bow strings of the Assyrian army during their campaign against the Egyptians (Histories, 2.141). The origins of this event stretch back into the reign of Hezekiah’s father Ahaz, who enticed the Assyrians to attack Israel and Aram in exchange for making Judah a vassal of Assyria (2 Kings 16-17; 2 Chronicles 28; Isaiah 7-8; also see “The Final Days of the Northern Kingdom of Israel” map). Judah continued to be a vassal of Assyria through the early part of Hezekiah’s reign, but Hezekiah also quietly made extensive preparations to throw off the yoke of Assyria one day (2 Kings 18:1-12; 1 Chronicles 4:39-43; 2 Chronicles 29-31; also see “Hezekiah Strengthens Judah” map). Hezekiah also appears to have been hoping for support from Babylon and Egypt regarding his efforts to revolt against Assyria’s rule, but the prophet Isaiah warned Judah against placing their hopes in these foreign powers (Isaiah 30:1-5; 31:1-3; 39:1-8; 40:10-15; 2 Kings 20:12-19). After a few years spent quashing rebellion among the Babylonians, the Kassites, and the Medes in the east, Sennacherib turned his sights westward and began a campaign to subdue the various vassal nations that were refusing to submit to Assyria’s rule any longer. He first reconquered the Phoenician cities of Sidon and Tyre and then moved south to Philistia. He subdued Joppa, Beth-dagon, Bene-berak, and Azor and then moved to capture the cities of the Shephelah, which guarded the entrances to the valleys leading into the central hill country of Judah. While Sennacherib was attacking Lachish he sent his officers to demand Hezekiah’s surrender. This may be the Assyrian advance upon Jerusalem from the north described in Isaiah 10:28-32, but this is not certain (see “Assyria Advances on Jerusalem” map). Hezekiah sent officers back to Sennacherib with gold and silver taken from Temple and the royal treasury, but he would not surrender. The officers then traveled to Libnah to meet with Sennacherib, for he gone to fight there by that time. In the meantime King Tirhakah of Cush, who was ruling over Egypt at this time, came to attack Sennacherib, so Sennacherib sent his officials back to Hezekiah with a message that Jerusalem would be taken if he resisted. Hezekiah laid the letter from the officials before the Lord and prayed, and the Lord sent word through the prophet Isaiah that Jerusalem would not be taken. Then that very night the angel of the Lord killed 185,000 Assyrian soldiers (probably those with Sennacherib fighting the Egyptians), and Sennacherib went back to Assyria. There while he was worshiping in the temple of Nisroch, Sennacherib’s sons killed him and fled to Ararat (see “Ararat” map).
