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, blue:Elohim, green:YHWH.
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).
BrLXXΤὰ πάντα ἔδωκεν Ὀρνὰ τῷ βασιλεῖ· καὶ εἶπεν Ὀρνὰ πρὸς τὸν βασιλέα, Κύριος ὁ Θεός σου εὐλογήσαι σε. (Ta panta edōken Orna tōi basilei; kai eipen Orna pros ton basilea, Kurios ho Theos sou eulogaʸsai se. )
BrTrOrna gave all to the king: and Orna said to the king, The Lord thy God bless thee.
ULTeverything Araunah gives, O king, to the king.” And Araunah said to the king, “May Yahweh your God be pleased with you.”
USTI, Araunah, am giving all this to you, my king.” Then he said, “I desire that Yahweh our God will accept your offering.”
BSBO king, Araunah gives all these to the king.” He also said to the king, “May the LORD your God accept you.”
OEBAll this has y king, given to the king.’ And Araunah said to the king, ‘Jehovah your God accept you!’
WEBBEAll this, O king, does Araunah give to the king.” Araunah said to the king, “May the LORD your God accept you.”
RVall this, O king, doth Araunah give unto the king. And Araunah said unto the king, The LORD thy God accept thee.
WbstrAll these things did Araunah, as a king, give to the king. And Araunah said to the king, The LORD thy God accept thee.
KJB-1769All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, The LORD thy God accept thee. (All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, The LORD thy/your God accept thee/you. )
KJB-1611All these things did Araunah, as a king, giue vnto the King: and Araunah saide vnto the King, The LORD thy God accept thee. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsAll these thinges did Areuna as a king geue vnto the king, & said moreouer vnto the king: The Lorde thy God accept thee. (All these things did Areuna as a king give unto the king, and said moreover/what's_more unto the king: The Lord thy/your God accept thee/you.)
Gnva(All these things did Araunah as a King giue vnto the King: and Araunah saide vnto the King, The Lord thy God be fauourable vnto thee) ((All these things did Araunah as a King give unto the King: and Araunah said unto the King, The Lord thy/your God be favourable unto thee/you) )
CvdlAll this gaue Arafna vnto the kynge. And Arafna sayde vnto ye kynge: The LORDE thy God make the accepted vnto him. (All this gave Arafna unto the king. And Arafna said unto ye/you_all kynge: The LORD thy/your God make the accepted unto him.)
WyclAreuna yaf alle thingis [Note: that is, wolde yyue. ] to the king. And Areuna seide to the king, Thi Lord God reseyue thi vow. (Areuna gave all things [Note: that is, would yyue. ] to the king. And Areuna said to the king, Thi Lord God reseyue thy/your vow.)
LuthAlles gab Arafna, der König, dem Könige. Und Arafna sprach zum Könige: Der HErr, dein GOtt, lasse dich ihm angenehm sein! (Alles gave Arafna, the/of_the king, to_him kings/king. And Arafna spoke for_the kings/king: The LORD, your God, let you/yourself him angenehm sein!)
ClVgOmnia dedit Areuna rex regi: dixitque Areuna ad regem: Dominus Deus tuus suscipiat votum tuum. (Everything he_gave Areuna king regi: he_saidque Areuna to regem: Master God tuus suscipiat votum tuum. )
Who is responsible for trials and difficulties? Strangely, Scripture attributes some instances to God, some to Satan, and some to both. How can this be? The difference is one of perspective.
There is a notable difference between the accounts of David’s census in Samuel and in Chronicles. Second Samuel 24:1 attributes the census taking to God (“the Lord . . . caused David to harm them by taking a census”), while 1 Chronicles 21:1 attributes the action to Satan (“Satan rose up against Israel and caused David to take a census of the people of Israel”).
Second Samuel 24:1-25 tells the census story from God’s perspective as the primary agent; God permitted Satan’s action in order to fulfill his own purpose.
This phenomenon is not uncommon in Scripture. Matthew 4:1 contains a similar instance of dual agency, where Jesus is led out into the wilderness by the Holy Spirit to be tempted by the devil. Perhaps the most notable similar experience is Job’s trial: It was brought on by Satan and permitted by God—after the Lord had spoken glowingly about Job (Job 1:6–2:7). Through all the trials that followed, Job’s heart was righteous despite Satan’s attempts to elicit a curse against God. Similarly, 2 Corinthians 12:7 teaches that a God-sent affliction can be delivered by a messenger from Satan. When Paul wrote that he was given a “thorn,” he used a passive verb, indicating that this affliction was given by God.
Satan works in many ways in an attempt to discourage or destroy God’s people. Yet God is sovereign. God does not author evil, but sometimes God makes use of others’ evil deeds to accomplish his good purposes (Gen 50:20).
The Temple of the Lord in Jerusalem, where all Israelite males were commanded to offer sacrifices to the Lord (Exodus 23:14-19; Deuteronomy 16:16-17), underwent several stages of reconstruction and development over hundreds of years. The first Temple was built by King Solomon to replace the aging Tabernacle, and it was constructed on a threshing floor on high ground on the north side of the city (2 Samuel 24; 1 Chronicles 21). Hundreds of years later King Hezekiah expanded the platform surrounding the Temple. When Jerusalem fell to the Babylonians in 586 B.C., the Temple was completely destroyed (2 Kings 25:1-21; 2 Chronicles 36:17-21; Jeremiah 39:1-10; 52:1-30). It was rebuilt in 515 B.C. after a group of Jews returned to Judea from exile in Babylon (Ezra 1:5-6:15; Nehemiah 7:5-65). Herod the Great completely rebuilt and expanded the Temple once again around 20 B.C., making it one of the largest temples in the Roman world. Jesus’ first believers often met together in Solomon’s Colonnade, a columned porch that encircled the Temple Mount, perhaps carrying on a tradition started by Jesus himself (John 10:23; Acts 3:11; 5:12). But Herod’s Temple did not last long: After many Jews revolted against Rome, the Romans eventually recaptured Jerusalem and destroyed the Temple in A.D. 70.
