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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).
BrLXXΚαὶ ἦσαν οἱ τρέχοντες διαπορευόμενοι πόλιν ἐκ πόλεως ἐν τῷ ὄρει Ἐφραὶμ, καὶ Μανασσῆ, καὶ ἕως Ζαβουλών· καὶ ἐγένοντο ὡς καταγελῶντες αὐτῶν, καὶ καταμωκώμενοι. (Kai aʸsan hoi treⱪontes diaporeuomenoi polin ek poleōs en tōi orei Efraim, kai Manassaʸ, kai heōs Zaboulōn; kai egenonto hōs katagelōntes autōn, kai katamōkōmenoi. )
BrTrSo the posts went through from city to city in mount Ephraim, and Manasse, and as far as Zabulon: and they as it were laughed them to scorn, and mocked them.
ULTAnd the runners were passing from city to city in the land of Ephraim and Manasseh, and until Zebulun, but they were mocking them and ridiculing them.
USTThe messengers went to all the cities in the tribes of Ephraim and Manasseh, as far north as the tribe of Zebulun, and gave them this message, but most of the people there scorned them and ridiculed them.
BSB § And the couriers traveled from city to city through the land of Ephraim and Manasseh as far as Zebulun; but the people scorned and mocked them.
NETThe messengers journeyed from city to city through the land of Ephraim and Manasseh as far as Zebulun, but people mocked and ridiculed them.
LSVAnd the runners are passing over from city to city in the land of Ephraim and Manasseh, even to Zebulun, but they are laughing at them and mocking at them,
FBVThe messengers went from town to town all over the land of Ephraim and Manasseh as far as Zebulun; but the people laughed at them and mocked them.
T4TThe messengers went to all the towns in the tribes of Ephraim and Manasseh, as far north as the tribe of Zebulun, and gave them this message, but most of the people there scorned them and ridiculed them.
LEBAnd it happened that the runners were passing from city to city in the land of Ephraim and Manasseh, and up to Zebulun, but they were laughing at them and mocking them.
BBESo the runners went from town to town through all the country of Ephraim and Manasseh as far as Zebulun: but they were laughed at and made sport of.
JPSSo the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun; but they laughed them to scorn, and mocked them.
ASVSo the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them.
DRASo the posts went speedily from city to city, through the land of Ephraim, and of Manasses, even to Zabulon, whilst they laughed at them and mocked them.
YLTAnd the runners are passing over from city to city, in the land of Ephraim and Manasseh, even unto Zebulun: and they are laughing at them, and mocking at them,
DrbyAnd the couriers passed from city to city through the country of Ephraim and Manasseh, even to Zebulun; but they laughed them to scorn and mocked them.
RVSo the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them.
WbstrSo the posts passed from city to city through the country of Ephraim and Manasseh even to Zebulun: but they laughed them to scorn, and mocked them.
KJB-1769So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn, and mocked them.
KJB-1611So the Posts passed from citie to citie, through the countrey of Ephraim and Manasseh, euen vnto Zebulun: but they laughed them to scorne, and mocked them. (So the Posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorne, and mocked them.)
BshpsAnd so the postes went from citie to citie in the lande of Ephraim & Manasse, euen vnto Zabulon: but they laughed them to scorne, and mocked them. (And so the posts went from city to city in the land of Ephraim and Manasse, even unto Zabulon: but they laughed them to scorne, and mocked them.)
GnvaSo the postes went from citie to citie thorow the land of Ephraim and Manasseh, euen vnto Zebulun: but they laughed them to scorne, and mocked them. (So the posts went from city to city through the land of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorne, and mocked them. )
CvdlAnd the postes wente from one cite to another in the londe of Ephraim and Manasses, and vnto Zabulon. But they mocked them and laughed them to scorne. (And the posts went from one cite to another in the land of Ephraim and Manasses, and unto Zabulon. But they mocked them and laughed them to scorne.)
WyclTherfor the corours yeden swiftli fro cytee in to citee thorou the lond of Effraym and of Manasses `til to Zabulon, while thei scorniden and bimowiden hem. (Therefore the corours went swiftli from cytee in to city through the land of Ephraim and of Manasses `til to Zabulon, while they scorniden and bimowiden them.)
LuthUnd die Läufer gingen von einer Stadt zur andern im Lande Ephraim und Manasse und bis gen Sebulon; aber sie verlachten sie und spotteten ihrer. (And the Läufer went from einer city to change in_the land Ephraim and Manasse and until to/toward Sebulon; but they/she/them verlachten they/she/them and spotteten ihrer.)
ClVgIgitur cursores pergebant velociter de civitate in civitatem per terram Ephraim et Manasse usque ad Zabulon, illis irridentibus et subsannantibus eos. (Igitur cursores pergebant velociter about civitate in civitatem through the_earth/land Ephraim and Manasse until to Zabulon, illis irridentibus and subsannantibus them. )
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.
(Occurrence 0) the regions of Ephraim and Manasseh
(Some words not found in UHB: and=they_were the,couriers went from,city to_THE,city in=land_of ʼEfrayim and,Manasseh and=unto Zəⱱulun and=they_were laughed at,them and,mocked in/on/at/with,them )
Ephraim and Manasseh were two of the tribes in the northern part of Israel. Here the phrase “Ephraim and Manasseh” refers to the people who belonged to all ten of the northern tribes of Israel. See how you translated it in 2 Chronicles 30:1. Alternate translation: “the regions of the northern tribes of Israel”
(Occurrence 0) all the way to Zebulun
(Some words not found in UHB: and=they_were the,couriers went from,city to_THE,city in=land_of ʼEfrayim and,Manasseh and=unto Zəⱱulun and=they_were laughed at,them and,mocked in/on/at/with,them )
Zebulun was one of the tribes farthest in the north of Israel, but there were three other tribes that reached farther north.
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.
