1 And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD God of Israel.
2 For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
3 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 Jerusalem.
4 And the thing pleased the king and all the congregation.
5 So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the passover unto the LORD God of Israel at Jerusalem: for they had not done it of a long time in such sort as it was written.
6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the LORD God of Abraham, Isaac, and Israel, and he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria.
7 And be not ye like your fathers, and like your brethren, which trespassed against the LORD God of their fathers, who therefore gave them up to desolation, as ye see.
8 Now be ye not stiffnecked, as your fathers were, but yield yourselves unto the LORD, and enter into his sanctuary, which he hath sanctified for ever: and serve the LORD your God, that the fierceness of his wrath may turn away from you.
9 For if ye turn again unto the LORD, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the LORD your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.
10 So 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.
11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
12 Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the LORD.
13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
14 And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.
15 Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the LORD.
16 And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the blood, which they received of the hand of the Levites.
17 For there were many in the congregation that were not sanctified: therefore the Levites had the charge of the killing of the passovers for every one that was not clean, to sanctify them unto the LORD.
18 For a multitude of the people, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written. But Hezekiah prayed for them, saying, The good LORD pardon every one
19 That prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary.
20 And the LORD hearkened to Hezekiah, and healed the people.
21 And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD.
22 And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.
23 And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness.
24 For Hezekiah king of Judah did give to the congregation a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves.
25 And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.
26 So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
27 Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven.
1 And Hezekiah H3169 sent H7971 to all Israel H3478 and Judah, H3063 and wrote H3789 letters H107 also to Ephraim H669 and Manasseh, H4519 that they should come H935 to the house H1004 of the LORD H3068 at Jerusalem, H3389 to keep H6213 the passover H6453 unto the LORD H3068 God H430 of Israel. H3478
2 For the king H4428 had taken counsel, H3289 and his princes, H8269 and all the congregation H6951 in Jerusalem, H3389 to keep H6213 the passover H6453 in the second H8145 month. H2320
3 For they could H3201 not keep H6213 it at that time, H6256 because the priests H3548 had not sanctified H6942 themselves sufficiently, H4078 H1767 neither had the people H5971 gathered themselves together H622 to Jerusalem. H3389
4 And the thing H1697 pleased H3474 H5869 the king H4428 and all the congregation. H6951
5 So they established H5975 a decree H1697 to make proclamation H5674 H6963 throughout all Israel, H3478 from Beersheba H884 even to Dan, H1835 that they should come H935 to keep H6213 the passover H6453 unto the LORD H3068 God H430 of Israel H3478 at Jerusalem: H3389 for they had not done H6213 it of a long H7230 time in such sort as it was written. H3789
6 So the posts H7323 went H3212 with the letters H107 from H3027 the king H4428 and his princes H8269 throughout all Israel H3478 and Judah, H3063 and according to the commandment H4687 of the king, H4428 saying, H559 Ye children H1121 of Israel, H3478 turn again H7725 unto the LORD H3068 God H430 of Abraham, H85 Isaac, H3327 and Israel, H3478 and he will return H7725 to the remnant H7604 of you, that are escaped H6413 out of the hand H3709 of the kings H4428 of Assyria. H804
7 And be not ye like your fathers, H1 and like your brethren, H251 which trespassed H4603 against the LORD H3068 God H430 of their fathers, H1 who therefore gave them up H5414 to desolation, H8047 as ye see. H7200
8 Now be ye not stiffnecked, H7185 H6203 as your fathers H1 were, but yield H5414 yourselves H3027 unto the LORD, H3068 and enter H935 into his sanctuary, H4720 which he hath sanctified H6942 for ever: H5769 and serve H5647 the LORD H3068 your God, H430 that the fierceness H2740 of his wrath H639 may turn away H7725 from you.
9 For if ye turn again H7725 unto the LORD, H3068 your brethren H251 and your children H1121 shall find compassion H7356 before H6440 them that lead them captive, H7617 so that they shall come again H7725 into this land: H776 for the LORD H3068 your God H430 is gracious H2587 and merciful, H7349 and will not turn away H5493 his face H6440 from you, if ye return H7725 unto him.
10 So the posts H7323 passed H5674 from city H5892 to city H5892 through the country H776 of Ephraim H669 and Manasseh H4519 even unto Zebulun: H2074 but they laughed them to scorn, H7832 and mocked H3932 them.
11 Nevertheless divers H582 of Asher H836 and Manasseh H4519 and of Zebulun H2074 humbled H3665 themselves, and came H935 to Jerusalem. H3389
12 Also in Judah H3063 the hand H3027 of God H430 was to give H5414 them one H259 heart H3820 to do H6213 the commandment H4687 of the king H4428 and of the princes, H8269 by the word H1697 of the LORD. H3068
13 And there assembled H622 at Jerusalem H3389 much H7227 people H5971 to keep H6213 the feast H2282 of unleavened bread H4682 in the second H8145 month, H2320 a very H3966 great H7230 congregation. H6951
14 And they arose H6965 and took away H5493 the altars H4196 that were in Jerusalem, H3389 and all the altars for incense H6999 took they away, H5493 and cast H7993 them into the brook H5158 Kidron. H6939
15 Then they killed H7819 the passover H6453 on the fourteenth H702 H6240 day of the second H8145 month: H2320 and the priests H3548 and the Levites H3881 were ashamed, H3637 and sanctified H6942 themselves, and brought in H935 the burnt offerings H5930 into the house H1004 of the LORD. H3068
16 And they stood H5975 in their place H5977 after their manner, H4941 according to the law H8451 of Moses H4872 the man H376 of God: H430 the priests H3548 sprinkled H2236 the blood, H1818 which they received of the hand H3027 of the Levites. H3881
17 For there were many H7227 in the congregation H6951 that were not sanctified: H6942 therefore the Levites H3881 had the charge of the killing H7821 of the passovers H6453 for every one that was not clean, H2889 to sanctify H6942 them unto the LORD. H3068
18 For a multitude H4768 of the people, H5971 even many H7227 of Ephraim, H669 and Manasseh, H4519 Issachar, H3485 and Zebulun, H2074 had not H3808 cleansed H2891 themselves, yet did they eat H398 the passover H6453 otherwise than it was written. H3789 But Hezekiah H3169 prayed H6419 for them, saying, H559 The good H2896 LORD H3068 pardon H3722 every one
19 That prepareth H3559 his heart H3824 to seek H1875 God, H430 the LORD H3068 God H430 of his fathers, H1 though he be not cleansed according to the purification H2893 of the sanctuary. H6944
20 And the LORD H3068 hearkened H8085 to Hezekiah, H3169 and healed H7495 the people. H5971
21 And the children H1121 of Israel H3478 that were present H4672 at Jerusalem H3389 kept H6213 the feast H2282 of unleavened bread H4682 seven H7651 days H3117 with great H1419 gladness: H8057 and the Levites H3881 and the priests H3548 praised H1984 the LORD H3068 day H3117 by day, H3117 singing with loud H5797 instruments H3627 unto the LORD. H3068
22 And Hezekiah H3169 spake H1696 comfortably H3820 unto all the Levites H3881 that taught H7919 the good H2896 knowledge H7922 of the LORD: H3068 and they did eat H398 throughout the feast H4150 seven H7651 days, H3117 offering H2076 peace H8002 offerings, H2077 and making confession H3034 to the LORD H3068 God H430 of their fathers. H1
23 And the whole assembly H6951 took counsel H3289 to keep H6213 other H312 seven H7651 days: H3117 and they kept H6213 other seven H7651 days H3117 with gladness. H8057
24 For Hezekiah H2396 king H4428 of Judah H3063 did give H7311 to the congregation H6951 a thousand H505 bullocks H6499 and seven H7651 thousand H505 sheep; H6629 and the princes H8269 gave H7311 to the congregation H6951 a thousand H505 bullocks H6499 and ten H6235 thousand H505 sheep: H6629 and a great number H7230 of priests H3548 sanctified H6942 themselves.
25 And all the congregation H6951 of Judah, H3063 with the priests H3548 and the Levites, H3881 and all the congregation H6951 that came out H935 of Israel, H3478 and the strangers H1616 that came out H935 of the land H776 of Israel, H3478 and that dwelt H3427 in Judah, H3063 rejoiced. H8055
26 So there was great H1419 joy H8057 in Jerusalem: H3389 for since the time H3117 of Solomon H8010 the son H1121 of David H1732 king H4428 of Israel H3478 there was not the like in Jerusalem. H3389
27 Then the priests H3548 the Levites H3881 arose H6965 and blessed H1288 the people: H5971 and their voice H6963 was heard, H8085 and their prayer H8605 came H935 up to his holy H6944 dwelling place, H4583 even unto heaven. H8064
1 And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to keep the passover unto Jehovah, the God of Israel.
2 For the king had taken counsel, and his princes, and all the assembly in Jerusalem, to keep the passover in the second month.
3 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 Jerusalem.
4 And the thing was right in the eyes of the king and of all the assembly.
5 So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto Jehovah, the God of Israel, at Jerusalem: for they had not kept it in great numbers in such sort as it is written.
6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto Jehovah, the God of Abraham, Isaac, and Israel, that he may return to the remnant that are escaped of you out of the hand of the kings of Assyria.
7 And be not ye like your fathers, and like your brethren, who trespassed against Jehovah, the God of their fathers, so that he gave them up to desolation, as ye see.
8 Now be ye not stiffnecked, as your fathers were; but yield yourselves unto Jehovah, and enter into his sanctuary, which he hath sanctified for ever, and serve Jehovah your God, that his fierce anger may turn away from you.
9 For if ye turn again unto Jehovah, your brethren and your children shall find compassion before them that led them captive, and shall come again into this land: for Jehovah your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.
10 So 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.
11 Nevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
12 Also upon Judah came the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of Jehovah.
13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great assembly.
14 And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.
15 Then they killed the passover on the fourteenth `day' of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of Jehovah.
16 And they stood in their place after their order, according to the law of Moses the man of God: the priests sprinkled the blood `which they received' of the hand of the Levites.
17 For there were many in the assembly that had not sanctified themselves: therefore the Levites had the charge of killing the passovers for every one that was not clean, to sanctify them unto Jehovah.
18 For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying, The good Jehovah pardon every one
19 that setteth his heart to seek God, Jehovah, the God of his fathers, though `he be' not `cleansed' according to the purification of the sanctuary.
20 And Jehovah hearkened to Hezekiah, and healed the people.
21 And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised Jehovah day by day, `singing' with loud instruments unto Jehovah.
22 And Hezekiah spake comfortably unto all the Levites that had good understanding `in the service' of Jehovah. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and making confession to Jehovah, the God of their fathers.
23 And the whole assembly took counsel to keep other seven days; and they kept `other' seven days with gladness.
24 For Hezekiah king of Judah did give to the assembly for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the assembly a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves.
25 And all the assembly of Judah, with the priests and the Levites, and all the assembly that came out of Israel, and the sojourners that came out of the land of Israel, and that dwelt in Judah, rejoiced.
26 So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
27 Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy habitation, even unto heaven.
1 And Hezekiah sendeth unto all Israel and Judah, and also letters he hath written unto Ephraim and Manasseh, to come in to the house of Jehovah in Jerusalem, to make a passover to Jehovah, God of Israel.
2 And the king taketh counsel, and his heads, and all the assembly in Jerusalem, to make the passover in the second month,
3 for 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.
4 And the thing is right in the eyes of the king, and in the eyes of all the assembly,
5 and they establish the thing, to cause to pass over an intimation into all Israel, from Beer-Sheba even unto Dan, to come in to make a passover to Jehovah, God of Israel, in Jerusalem, for not for a long time had they done as it is written.
6 And the runners go with letters from the hand of the king and his heads, into all Israel and Judah, even according to the command of the king, saying, `O sons of Israel, turn back unto Jehovah, God of Abraham, Isaac, and Israel, and He doth turn back unto the escaped part that is left of you from the hand of the kings of Asshur;
7 and do not be like your fathers, and like your brethren, who trespassed against Jehovah, God of their fathers, and He giveth them to desolation, as ye do see.
8 `Now, harden not your neck like your fathers, give a hand to Jehovah, and come in to His sanctuary, that He hath sanctified to the age, and serve Jehovah your God, and the fierceness of His anger doth turn back from you;
9 for in your turning back unto Jehovah, your brethren and your sons have mercies before their captors, even to return to this land, for gracious and merciful `is' Jehovah your God, and He doth not turn aside the face from you, if ye turn back unto Him.'
10 And 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,
11 only, certain from Asher, and Manasseh, and from Zebulun, have been humbled, and come in to Jerusalem.
12 Also, in Judah hath the hand of God been to give to them one heart to do the command of the king and of the heads, in the matter of Jehovah;
13 and much people are gathered to Jerusalem, to make the feast of unleavened things in the second month -- a mighty assembly for multitude.
14 And they arise and turn aside the altars that `are' in Jerusalem, and all the perfume altars they have turned aside, and cast `them' to the brook Kidron;
15 and they slaughter the passover-offering on the fourteenth of the second month, and the priests and the Levites have been ashamed, and sanctify themselves, and bring in burnt-offerings to the house of Jehovah.
16 And they stand on their station according to their ordinance; according to the law of Moses the man of God the priests are sprinkling the blood out of the hand of the Levites,
17 for many `are' in the assembly who have not sanctified themselves, and the Levites `are' over the slaughtering of the passover-offerings for every one not clean, to sanctify `him' to Jehovah:
18 for a multitude of the people, many from Ephraim and Manasseh, Issachar, and Zebulun, have not been cleansed, but have eaten the passover otherwise than it is written; but Hezekiah prayed for them, saying, `Jehovah, who `is' good, doth receive atonement for every one
19 who hath prepared his heart to seek God -- Jehovah, God of his fathers -- yet not according to the cleansing of the sanctuary;'
20 and Jehovah hearkeneth unto Hezekiah, and healeth the people.
21 And the sons of Israel, those found in Jerusalem, make the feast of unleavened things seven days with great joy; and giving praise to Jehovah day by day are the Levites and the priests, with instruments of praise before Jehovah.
22 And Hezekiah speaketh unto the heart of all the Levites, those giving good understanding concerning Jehovah, and they eat the appointed thing seven days; sacrificing sacrifices of peace-offerings, and making confession to Jehovah, God of their fathers.
23 And all the assembly take counsel to keep other seven days, and they keep seven days `with' joy;
24 for Hezekiah king of Judah hath presented to the assembly a thousand bullocks, and seven thousand sheep; and the heads have presented to the assembly bullocks a thousand, and sheep ten thousand; and priests sanctify themselves in abundance.
25 And all the assembly of Judah rejoice, and the priests, and the Levites, and all the assembly, those coming in from Israel, and the sojourners, those coming in from the land of Israel, and those dwelling in Judah,
26 and there is great joy in Jerusalem; for from the days of Solomon son of David king of Israel there is not like this in Jerusalem,
27 and the priests, the Levites, rise and bless the people, and their voice is heard, and their prayer cometh in to His holy habitation, to the heavens.
1 And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Jehovah at Jerusalem, to hold the passover to Jehovah the God of Israel.
2 And the king took counsel, and his princes, and the whole congregation in Jerusalem, to hold the passover in the second month.
3 For 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.
4 And the thing pleased the king and the whole congregation.
5 So they established a decree to make proclamation throughout Israel from Beer-sheba even to Dan, that they should come to hold the passover to Jehovah the God of Israel, at Jerusalem; because they had not held it for a long time as it was written.
6 And the couriers went with the letters from the king and his princes throughout Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, return to Jehovah the God of Abraham, Isaac, and Israel, and he will return to the remnant of you that are escaped out of the hand of the kings of Assyria.
7 And be not like your fathers and like your brethren, who transgressed against Jehovah the God of their fathers, so that he gave them up to desolation, as ye see.
8 Now, harden not your necks, as your fathers; yield yourselves to Jehovah, and come to his sanctuary, which he has sanctified for ever; and serve Jehovah your God, that the fierceness of his anger may turn away from you.
9 For if ye return to Jehovah, your brethren and your children shall find compassion with those that have carried them captive, so that they shall come again unto this land; for Jehovah your God is gracious and merciful, and will not turn away his face from you, if ye return to him.
10 And 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.
11 Nevertheless certain of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem.
12 The hand of God was also upon Judah to give them one heart to do the commandment of the king and of the princes, by the word of Jehovah.
13 And there assembled at Jerusalem much people to hold the feast of unleavened bread in the second month, a very great congregation.
14 And they rose up and took away the altars that were in Jerusalem; and they took away all the incense-altars, and cast them into the torrent Kidron.
15 And they slaughtered the passover on the fourteenth of the second month; and the priests and the Levites were ashamed, and hallowed themselves; and they brought the burnt-offerings into the house of Jehovah.
16 And they stood in their place after their custom, according to the law of Moses the man of God: the priests sprinkled the blood [receiving it] from the hand of the Levites.
17 For there were many in the congregation that were not hallowed; therefore the Levites had the charge of the slaughtering of the passover-lambs for every one not clean, to hallow them unto Jehovah.
18 For a multitude of the people, many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, and they ate the passover otherwise than it was written. But Hezekiah prayed for them saying, Jehovah, who is good, forgive every one
19 that has directed his heart to seek God, Jehovah the God of his fathers, although not according to the purification of the sanctuary.
20 And Jehovah hearkened to Hezekiah, and healed the people.
21 And the children of Israel, that were present at Jerusalem, held the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised Jehovah day by day, with the instruments of praise to Jehovah.
22 And Hezekiah spoke consolingly to all the Levites that had understanding in the good knowledge of Jehovah; and they ate the feast-offerings the seven days, sacrificing peace-offerings, and extolling Jehovah the God of their fathers.
23 And the whole congregation took counsel to observe other seven days; and they observed the seven days with gladness.
24 For Hezekiah king of Judah gave to the congregation as heave-offering: a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and a great number of priests hallowed themselves.
25 And the whole congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.
26 And there was great joy in Jerusalem; for since the time of Solomon the son of David, king of Israel, there had not been the like in Jerusalem.
27 And the priests the Levites arose and blessed the people; and their voice was heard, and their prayer came up to his holy habitation, to the heavens.
1 Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Yahweh at Jerusalem, to keep the Passover to Yahweh, the God of Israel.
2 For the king had taken counsel, and his princes, and all the assembly in Jerusalem, to keep the Passover in the second month.
3 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 Jerusalem.
4 The thing was right in the eyes of the king and of all the assembly.
5 So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the Passover to Yahweh, the God of Israel, at Jerusalem: for they had not kept it in great numbers in such sort as it is written.
6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, You children of Israel, turn again to Yahweh, the God of Abraham, Isaac, and Israel, that he may return to the remnant that have escaped of you out of the hand of the kings of Assyria.
7 Don't be you like your fathers, and like your brothers, who trespassed against Yahweh, the God of their fathers, so that he gave them up to desolation, as you see.
8 Now don't you be stiff-necked, as your fathers were; but yield yourselves to Yahweh, and enter into his sanctuary, which he has sanctified forever, and serve Yahweh your God, that his fierce anger may turn away from you.
9 For if you turn again to Yahweh, your brothers and your children shall find compassion before those who led them captive, and shall come again into this land: for Yahweh your God is gracious and merciful, and will not turn away his face from you, if you return to him.
10 So the posts passed from city to city through the country of Ephraim and Manasseh, even to Zebulun: but they ridiculed them, and mocked them.
11 Nevertheless certain men of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
12 Also on Judah came the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of Yahweh.
13 There assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great assembly.
14 They arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.
15 Then they killed the Passover on the fourteenth [day] of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt offerings into the house of Yahweh.
16 They stood in their place after their order, according to the law of Moses the man of God: the priests sprinkled the blood [which they received] of the hand of the Levites.
17 For there were many in the assembly who had not sanctified themselves: therefore the Levites had the charge of killing the Passovers for everyone who was not clean, to sanctify them to Yahweh.
18 For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the Passover otherwise than it is written. For Hezekiah had prayed for them, saying, The good Yahweh pardon everyone
19 who sets his heart to seek God, Yahweh, the God of his fathers, though not [cleansed] according to the purification of the sanctuary.
20 Yahweh listened to Hezekiah, and healed the people.
21 The children of Israel who were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised Yahweh day by day, [singing] with loud instruments to Yahweh.
22 Hezekiah spoke comfortably to all the Levites who had good understanding [in the service] of Yahweh. So they ate throughout the feast for the seven days, offering sacrifices of peace-offerings, and making confession to Yahweh, the God of their fathers.
23 The whole assembly took counsel to keep other seven days; and they kept [other] seven days with gladness.
24 For Hezekiah king of Judah did give to the assembly for offerings one thousand bulls and seven thousand sheep; and the princes gave to the assembly a thousand bulls and ten thousand sheep: and a great number of priests sanctified themselves.
25 All the assembly of Judah, with the priests and the Levites, and all the assembly who came out of Israel, and the foreigners who came out of the land of Israel, and who lived in Judah, rejoiced.
26 So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
27 Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy habitation, even to heaven.
1 Then Hezekiah sent word to all Israel and Judah, and sent letters to Ephraim and Manasseh, requesting them to come to the house of the Lord at Jerusalem, to keep the Passover to the Lord, the God of Israel.
2 For the king, after discussion with his chiefs and all the body of the people in Jerusalem, had made a decision to keep the Passover in the second month.
3 It 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.
4 And the thing was right in the eyes of the king and all the people.
5 So it was ordered that word was to be sent out through all Israel, from Beer-sheba to Dan, that they were to come to keep the Passover to the Lord, the God of Israel, at Jerusalem: because they had not kept it in great numbers in agreement with the law.
6 So runners went with letters from the king and his chiefs through all Israel and Judah, by the order of the king, saying, O children of Israel, come back again to the Lord, the God of Abraham, Isaac, and Israel, so that he may come again to that small band of you which has been kept safe out of the hands of the kings of Assyria.
7 Do not be like your fathers and your brothers, who were sinners against the Lord, the God of their fathers, so that he made them a cause of fear, as you see.
8 Now do not be hard-hearted, as your fathers were; but give yourselves to the Lord, and come into his holy place, which he has made his for ever, and be the servants of the Lord your God, so that the heat of his wrath may be turned away from you.
9 For if you come back to the Lord, those who took away your brothers and your children will have pity on them, and let them come back to this land: for the Lord your God is full of grace and mercy, and his face will not be turned away from you if you come back to him.
10 So 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.
11 However, some of Asher and Manasseh and Zebulun put away their pride and came to Jerusalem.
12 And in Judah the power of God gave them one heart to do the orders of the king and the captains, which were taken as the word of the Lord.
13 So a very great number of people came together at Jerusalem to keep the feast of unleavened bread in the second month.
14 And they got to work and took away all the altars in Jerusalem, and they put all the vessels for burning perfumes into the stream Kidron.
15 Then on the fourteenth day of the second month they put the Passover lambs to death: and the priests and the Levites were shamed, and made themselves holy and took burned offerings into the house of the Lord.
16 And they took their places in their right order, as it was ordered in the law of Moses, the man of God: the priests draining out on the altar the blood given them by the Levites.
17 For there were still a number of the people there who had not made themselves holy: so the Levites had to put Passover lambs to death for those who were not clean, to make them holy to the Lord.
18 For a great number of the people from Ephraim and Manasseh, Issachar and Zebulun, had not made themselves clean, but they took the Passover meal, though not in the right way. For Hezekiah had made prayer for them, saying, May the good Lord have mercy on everyone
19 Who, with all his heart, is turned to God the Lord, the God of his fathers, even if he has not been made clean after the rules of the holy place.
20 And the Lord gave ear to Hezekiah, and made the people well.
21 So the children of Israel who were present in Jerusalem kept the feast of unleavened bread for seven days with great joy: and the Levites and the priests gave praise to the Lord day by day, making melody to the Lord with loud instruments.
22 And Hezekiah said kind words to the Levites who were expert in the ordering of the worship of the Lord: so they kept the feast for seven days, offering peace-offerings and praising the Lord, the God of their fathers.
23 And by the desire of all the people, the feast went on for another seven days, and they kept the seven days with joy.
24 For Hezekiah, king of Judah, gave to the people for offerings, a thousand oxen and seven thousand sheep; and the rulers gave a thousand oxen and ten thousand sheep; and a great number of priests made themselves holy.
25 And all the people of Judah, with the priests and the Levites, and those who had come from Israel, and men from other lands who had come from Israel or who were living in Judah, were glad with great joy.
26 So there was great joy in Jerusalem: for nothing like this had been seen in Jerusalem from the time of Solomon, the son of David, king of Israel.
27 Then the priests and the Levites gave the people a blessing: and the voice of their prayer went up to the holy place of God in heaven.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Chronicles 30
Commentary on 2 Chronicles 30 Keil & Delitzsch Commentary
The celebration of the passover . - 2 Chronicles 30:1-12. The preparations for this celebration. - 2 Chronicles 30:1. Hezekiah invited all Israel and Judah to it; “and he also wrote letters to Ephraim and Manasseh,” the two chief tribes of the northern kingdom, which here, as is manifest from 2 Chronicles 30:5, 2 Chronicles 30:10, are named instar omnium . But the whole sentence serves only to elucidate כּל־שׂראל על ישׁלה . To all Israel (of the ten tribes) he sent the invitation, and this he did by letters. The verse contains a general statement as to the matter, which is further described in what follows.
The king consulted with his princes and the whole assembly in Jerusalem, i.e., with the community of the capital assembled in their representatives for this purpose, as to keeping the passover in the second month. This was (Numbers 9:6-13) allowed to those who, by uncleanness or by absence on a distant journey, were prevented from holding the feast at the lawful time, the 14th of the first month. Both these reasons existed in this case (2 Chronicles 30:3): the priests had not sufficiently sanctified themselves, and the people had not assembled in Jerusalem, sc. at the legal time in the first month. למדּי , contracted from מה־דּי , that which is sufficient, is usually interpreted, “not in sufficient number” (Rashi, Vulg., Berth., etc.); but the reference of the word to the number cannot be defended. למדּי denotes only ad sufficientiam , and means not merely that the priests had not sanctified themselves in such numbers as were required for the slaughtering and offering of the paschal lambs, but that the priesthood in general was not yet sufficiently consecrated, many priests not having at that time wholly renounced idolatry and consecrated themselves anew. Nor does the passage signify, as Bertheau says it does, “that although the purification of the temple was completed only on the sixteenth day of the first month (2 Chronicles 29:17), the passover would yet have been celebrated in the first month, though perhaps not on the legal fourteenth day, had not a further postponement become necessary for the reasons here given;” for there is nothing said in the text of a “further postponement.” That is just as arbitrarily dragged into the narrative as the idea that Hezekiah ever intended to hold the passover on another day than the legal fourteenth day of the month, which is destitute of all support, and even of probability. The postponement of the passover until the second month in special circumstances was provided for by the law, but the transfer of the celebration to another day of the month was not. Such a transfer would have been an illegal and arbitrary innovation, which we cannot suppose Hezekiah capable of. Rather it is clear from the consultation, that the king and his princes and the congregations were persuaded that the passover could be held only on the fourteenth day of the month; for they did not consult as to the day, but only as to the month, upon the basis of the law: if not in the first, then at any rate in the second month. The day was, for those consulting, so definitely fixed that it was never discussed, and is not mentioned at all in the record. If this were so, then the consultation must have taken place in the first month before the fourteenth day, at a time when the lawful day for the celebration was not yet past. This is implied in the words, “for they could not hold it at that time.” ההיא בּעת is the first month, in contrast to “in the second month;” not this or that day of the month. Now, since the reason given for their not being able to hold it in the first month is that the priests had not sufficiently purified themselves, and the people had not assembled themselves in Jerusalem, we learn with certainty from these reasons that it is not a celebration of the passover in the first year of Hezekiah's reign which is here treated of, as almost all commentators think.
(Note: Cf. the elaborate discussion of this question in Caspari, Beitr. zur Einl. in das B. Jesaja, S. 109ff.)
In the whole narrative there is nothing to favour such a supposition, except (1) the circumstance that the account of this celebration is connected by ו consec . (in ויּשׁלח ) with the preceding purification of the temple and restoration of the Jahve-worship which took place in the first year of Hezekiah's reign; and (2) the statement that the priests had not sufficiently sanctified themselves, 2 Chronicles 30:3, which, when compared with that in 2 Chronicles 29:34, that the number of priests who had sanctified themselves was not sufficient to flay the beasts for sacrifice, makes it appear as if the passover had been celebrated immediately after the consecration of the temple; and (3) the mention of the second month in 2 Chronicles 30:2, which, taken in connection with the mention of the first month in 2 Chronicles 29:3, 2 Chronicles 29:17, seems to imply that the second month of the first year of Hezekiah's reign is meant. But of these three apparent reasons none is convincing.
The use of ו consec . to connect the account of the celebration of the passover with the preceding, without the slightest hint that the celebration took place in another (later) year, is fully accounted for by the fact that in no case is the year in which any event of Hezekiah's twenty-nine years' reign occurred stated in the Chronicle. In 2 Chronicles 32:1, Sennacherib's invasion of Judah is introduced only by the indefinite formula, “and after these events,” though it happened in the fourteenth year of Hezekiah; while the arrangements as to the public worship made by this king, and recorded in 2 Chron 31, belong to the first years of his reign. Only in the case of the restoration of the Jahve-worship is it remarked, 2 Chronicles 29:3, that Hezekiah commenced it in the very first year of his reign, because that was important in forming an estimate of the spirit of his reign; but the statement of the year in which his other acts were done had not much bearing upon the practical aim of the chronicler. Nor does the reason given for the transfer of the celebration of the passover to the second month, viz., that the priests had not sufficiently sanctified themselves, prove that the celebration took place in the first year of Hezekiah. During the sixteen years' reign of the idolater Ahaz, the priesthood had beyond doubt fallen very low, - become morally sunk, so that the majority of them would not immediately make haste to sanctify themselves for the Jahve-worship. Finally, the retrospective reference to 2 Chronicles 29:3, 2 Chronicles 29:17, would certainly incline us to take השּׁני בּחרשׁ to mean the second month of the first year; but yet it cannot be at once taken in that sense, unless the reasons given for the transfer of the celebration of the passover to the second month point to the first year. But these reasons, so far from doing so, are rather irreconcilable with that view. The whole narrative, 2 Chron 29 and 30, gives us the impression that Hezekiah had not formed the resolution to hold a passover to which the whole of Israel and Judah, all the Israelites of the ten tribes as well as the citizens of his kingdom, should be invited before or during the purification of the temple; at least he did not consult with his princes and the heads of Jerusalem at that time. According to 2 Chronicles 29:20, the king assembled the princes of the city only after the report had been made to him, on the completion of the purification of the temple on the sixteenth day of the first month, when he summoned them to the dedication of the purified temple by solemn sacrifice. But this consecratory solemnity occupied several days. The great number of burnt-offerings, - first seven bullocks, seven rams, and seven lambs, besides the sin-offering for the consecration of the temple (2 Chronicles 29:21); then, after the completion of these, the voluntary burnt-offering of the congregation, consisting of 70 bullocks, 100 rams, and 200 lambs, together with and exclusive of the thank-offerings (2 Chronicles 29:32), - could not possibly be burnt on one day on one altar of burnt-offering, and consequently the sacrificial meal could not well be held on the same day. If, then, the king consulted with the princes and the assembly about the passover after the conclusion of or during celebration, - say in the time between the seventeenth and the twentieth day, - it could not be said that the reason of the postponement of the passover was that the priests had not yet sufficiently sanctified themselves, and the people were not assembled in Jerusalem: it would only have been said that the fourteenth day of the first month was already past. Caspari has therefore rightly regarded this as decisive. But besides that, the invitation to all Israel (of the ten tribes) to this passover is more easily explained, if the celebration of it took place after the breaking up of the kingdom of the ten tribes by the Assyrians, than if it was before that catastrophe, in the time of Hosea, the last king of that kingdom. Though King Hosea may not have been so evil as some of his predecessors, yet it is said of him also, “he did that which was evil in the sight of Jahve” (2 Kings 17:2). Would Hezekiah have ventured, so long as Hosea reigned, to invite his subjects to a passover at Jerusalem? and would Hosea have permitted the invitation, and not rather have repelled it as an interference with his kingdom? Further, in the invitation, the captivity of the greater part of the ten tribes is far too strongly presupposed to allow us to imagine that the captivity there referred to is the carrying away of several tribes by Tiglath-pileser. The words, “the escaped who are left to you from the hand of the king of Assyria” (2 Chronicles 30:6), presuppose more than the captivity of the two and a half trans-Jordanic tribes and the Naphtalites; not merely because of the plural, the “kings of Assur,” but also because the remaining five and a half tribes were not at all affected by Tiglath-pileser's deportation, while there is no mention made of any being carried away by King Pul, nor is it a probable thing in itself; see on 1 Chronicles 5:26. Finally, according to 2 Chronicles 31:1, the Israelites who had been assembled in Jerusalem for the passover immediately afterwards destroyed the pillars, Astartes, high places, and altars, not merely in all Judah and Benjamin, but also in Ephraim and Manasseh (consequently even in the capital of the kingdom of the ten tribes), “unto completion,” i.e., completely, leaving nothing of them remaining. Is it likely that King Hosea, and the other inhabitants of the kingdom of the ten tribes who had not gone to the passover, but had laughed at and mocked the messengers of Hezekiah (2 Chronicles 30:10), would have quietly looked on and permitted this? All these things are incomprehensible if the passover was held in the first year of Hezekiah, and make it impossible to accept that view.
Moreover, even the preparation for this passover demanded more time than from the seventeenth day of the first month to the fourteenth day of the second. The calling of the whole people together, “from Dan to Beersheba” (2 Chronicles 30:5), could not be accomplished in three weeks. Even if Hezekiah's messengers may have gone throughout the land and returned home again in that time, we yet cannot suppose that those invited, especially those of the ten tribes, could at once commence their journey, so as to appear in Jerusalem at the time of the feast. In consequence of all these things, we must still remain stedfastly of the opinion already expressed in this volume in the Commentary on the Books of Kings (p. 306ff.), that this passover was not held in the first year of Hezekiah, only a week or two after the restoration of the Jahve-worship according to the law had been celebrated. But if it was not held in the first year, then it cannot have been held before the ruin of the kingdom of the ten tribes, in the sixth year of Hezekiah. In the third year of Hezekiah, Shalmaneser marched upon Samaria, and besieged the capital of the kingdom of the ten tribes. But during the occupation of that kingdom by the Assyrians, Hezekiah could not think of inviting its inhabitants to a passover in Jerusalem. He can have resolved upon that only after the Assyrians had again left the country, Samaria having been conquered, and the Israelites carried away. “But after an end had been thoroughly made of the kingdom of the house of Israel, Hezekiah might regard himself as the king of all Israel, and in this character might invite the remnant of the ten tribes, as his subjects, to the passover (cf. Jeremiah 40:1); and he might cherish the hope, as the Israelitish people had been just smitten down by this last frightful catastrophe, that its remaining members would humble themselves under the mighty hand of God, which had been laid on them solemnly, and turning to Him, would comply with the invitation; while before the ruin of the Israelitish kingdom, in inviting the Israelites of the ten tribes, he would have been addressing the subjects of a foreign king” (Caspari, S. 125). And with this view, the statement, 2 Chronicles 30:10, that the messengers of Hezekiah were laughed at by the majority of the Israelites, in the land of Ephraim and Manasseh unto Zebulun, may be easily reconciled. “If we only look,” as Caspari pertinently says in answer to this objection, “at the conduct of those who remained in Judea after the destruction of Jerusalem, and who soon afterwards fled to Egypt to Jeremiah (Jeremiah 42:4), we will understand how the majority of the people of the kingdom of the ten tribes, who remained behind after the deportation by Shalmaneser, could be hardened and blinded enough to laugh at and mock the messengers of Hezekiah.”
But if Hezekiah formed the resolution of holding such a passover festival only after the destruction of the kingdom of Israel, it may perhaps be asked why he did not take the matter into consideration early enough to allow of the festival being held at the legal time, i.e., in the first month? To this we certainly cannot give an assured answer, because, from the reasons given for the delay of the passover to the second month (2 Chronicles 30:3), we can only gather that, when the king consulted with the princes in the matter, there was no longer sufficient time to carry out the celebration in the manner proposed at the legal time. But it is quite possible that Hezekiah resolved to invite the remnant of the ten tribes to the next passover, only in the beginning of the year, when the Assyrians had withdrawn from the land, and that in the consultation about the matter the two circumstances mentioned in 2 Chronicles 30:3 were decisive for the postponement of the feast to the second month. It became clear, on the one hand, that the whole priesthood was not yet sufficiently prepared for it; and on the other, that the summoning of the people could not be accomplished before the 14th Nisan, so as to allow of the feast being held in the way proposed at the legal time; and accordingly it was decided, in order to avoid the postponement of the matter for a whole year, to take advantage of the expedient suggested by the law, and to hold the feast in the second month. From 2 Chronicles 30:14 and 2 Chronicles 31:1 we gather that at that time there were still standing in Jerusalem, and in the cities of Judah and Benjamin, Mazzeboth, Asherim, Bamoth, and altars; consequently, that the Baal-worship had not yet been extirpated. The continuance of the Baal-worship, and that on the high places in Jerusalem and Judah, until the sixth or seventh year of Hezekiah's reign, will not much astonish us, if we consider that even before Ahaz the most pious kings had not succeeded in quite suppressing worship on the high places on the part of the people. The reopening of the temple, and of the Jahve-worship in it, Hezekiah might undertake and carry out in the beginning of his reign, because he had all those of the people who were well inclined upon his side. But it was otherwise with the altars on the high places, to which the people from ancient times had been firmly attached. These could not be immediately destroyed, and may have been again restored here and there after they had been destroyed, even in the corners of the capital. Many Levitic priests had, to a certainty, taken part in this worship on high places, since, as a rule, it was not heathen idols, but Jahve, to whom sacrifice was offered upon the high places, though it was done in an illegal way. Such Levitic priests of the high places could not, even if they had not practised idolatry, straightway take part in a passover to be celebrated to Jahve according to the precepts of the law. They must first sanctify themselves by abandoning the worship on the high places, and earnestly turning to the Lord and to His law. Now, if the passover was to be a general one, the time necessary for this sanctification of themselves must be granted to these priests. For the sanctification of these priests, and for the invitation of all Israel to the festival, the time up to the fourteenth of the second month was sufficient, and the king's proposal was consequently approved of by the whole assembly.
They established the matter ( דּבר יעמידוּ , Vulg. rightly, according to the sense, decreverunt ), to make proclamation throughout all Israel, from Beersheba to Dan (cf. Judges 20:1), that they should come to keep the passover. לרב לא כּי , for not in multitude had they celebrated it, as it is written. These words were interpreted as early as by Rashi thus: they had not celebrated it for a long time according to the precepts of the law, and were referred to the time of the division of the kingdom. But to this Berth. has rightly objected that the use of לרב of time is unusual, and has correctly referred the words to the Israelites: they had not celebrated it in multitude, i.e., in the assembly of the whole people, as the law required. The words consequently tell us nothing as to the length of time during which it had not been celebrated in multitude: as to that, see 2 Chronicles 30:26. Still less does it follow from the words that under Hezekiah, after the restoration of the temple worship, the passover had not been yearly held.
“The runners (whether soldiers of the royal body-guard, cf. 2 Chronicles 12:10, or other royal couriers, as Esther 3:13, Esther 3:15, cannot be determined) went with letters from the hand of the king, ... and according to the commandment of the king to say.” Tot he written invitation of the king and his princes they were to add words of exhortation: “Turn again to Jahve, ... that He may return (turn Himself) to the remnant which remains to you from the hand of the kings of Assyria,” i.e., of Tiglath-pileser and Shalmaneser.
Be not like your fathers, your brethren, i.e., those carried away by Tiglath and Shalmaneser. On לשׁמּה יתּגם cf. 2 Chronicles 29:8.
Be not stiff-necked; cf. 2 Kings 17:14. “Give the hand to the Lord,” i.e., here, not submit yourselves, as 1 Chronicles 29:24, construed with תּחת ; it denotes the giving of the hand as a pledge of fidelity, as in 2 Kings 10:15; Ezra 10:19; Ezekiel 17:18.
If ye return to the Lord, your brethren and your sons (who are in exile) shall be for mercy, i.e., shall find mercy of them who carried them away, and for returning, i.e., and they shall return into this land. וגו חנּוּן כּי , cf. Exodus 34:6.
The couriers went about from city to city in the land of Ephraim and Manasseh, even unto Zebulun; but the people laughed to scorn and mocked at the summons to return, and the invitation to the passover festival. The words “from city to city” are not inconsistent with the view that the kingdom of Israel had already been ruined. The Assyrians had not blotted out all the cities from the face of the land, nor carried away every one of the inhabitants to the last man, but had been satisfied with the capture of the fortresses and their partial or complete demolition, and carried only the flower of the inhabitants away. No doubt also many had saved themselves from deportation by flight to inaccessible places, who then settled again and built in the cities and villages which had not been completely destroyed, or perhaps had been completely spared, after the enemy had withdrawn. From the statement, moreover, that the couriers passed through the land of Ephraim and Manasseh unto Zebulun, no proof can be derived that the messengers did not touch upon the domain of the tribes led away captive by Tiglath-pileser (Naphtali and the trans-Jordanic land), but only visited those districts of the country which formed the kingdom of Israel as it continued to exist after Tiglath-pileser. If that were so, it would follow that the kingdom had not then been destroyed. But the enumeration is not complete, as is manifest from the fact that, according to 2 Chronicles 30:11 and 2 Chronicles 30:18, men of the tribes of Asher and Issachar came to Jerusalem in compliance with the invitation; and the domain of Asher extended to the northern frontier of Canaan. If we further take it into consideration, that, according to the resolution of the king and his princes, all Israel, from Beersheba on the southern frontier to Dan on the northern, were to be invited, it is not to be doubted that the couriers went through the whole land.
Also upon Judah came the hand of God, to give them one heart, to do... The phrase בּ היתה יהוה יד has usually a punitive signification (cf. Exodus 9:3; Deuteronomy 2:15, etc.), but here it is the helping hand of God. God wrought powerfully upon Judah to make them of one mind. יהוה בּדבר as in 2 Chronicles 29:15.
The celebration of the passover . - 2 Chronicles 30:13. The assembly of the people at Jerusalem to celebrate the feast became a great congregation.
2 Chronicles 30:14
Before the slaying of the passover, in order to purify and sanctify the city for the feast, they removed the (illegal) altars and places for offering incense which had been erected under Ahaz (2 Chronicles 28:24), and threw them into the Kidron (2 Chronicles 29:16). מקטּרות is here a substantive: places for incense-offerings (cf. Ew. §160, e ), and denotes altars intended for the offering of the קטרת .
2 Chronicles 30:15
When they slaughtered the passover on the 14th, the Levites and priests also were ashamed, i.e., had sanctified themselves under the influence of a feeling of shame, and offered the sacrifice in the house of the Lord; i.e., they performed the sacrificial functions incumbent upon them at the passover in the temple, as is stated more in detail in 2 Chronicles 30:16. The clause וגו והכּהנים is a circumstantial clause, and the statement points back to 2 Chronicles 30:3. The mention of Levites along with the priests here is worthy of remark, since in 2 Chronicles 29:34 it is said that at the celebration of the dedication of the temple the Levites had sanctified themselves more zealously than the priests. But these two statements do not contradict each other. In 2 Chronicles 29:34 it is the Levites and priests then present in or dwelling in Jerusalem who are spoken of; here, on the contrary, it is the priests and the Levites of the whole kingdom of Judah. Even though, at the former period, the Levites were more zealous in sanctifying themselves for the dedication of the temple, yet there must certainly have been many Levites in Judah, who, like many of the priests, did not immediately purify themselves from their defilement by the worship in the high places, and were only impelled and driven to sanctify themselves for the service of the Lord by the Zeal of the people who had come to Jerusalem to hold the passover.
2 Chronicles 30:16-17
Standing in their place, according to their right, i.e., according to the prescribed arrangement (see on 1 Chronicles 6:17), the priests sprinkled the blood (of the paschal lambs) from the hand of the Levites, they handing it to them. This was not the rule: in the case of the paschal lamb, the father of the family who slew the lamb had to hand the blood to the priest, that it might be sprinkled upon the altar; here the Levites did it for the reasons given in 2 Chronicles 30:17. Because many in the assembly had not sanctified themselves, the Levites presided over the slaying of the paschal lambs for every one who was unclean, to sanctify (the lambs) to the Lord (see also on 2 Chronicles 35:6, 2 Chronicles 35:11). רבּת , stat. constr . before the noun with a preposition, stands as neuter substantively: there was a multitude in the assembly who... רבּת , in 2 Chronicles 30:18 is to be taken in a similar manner, not as an adverb (Berth.). וגו מאפרים רבּת is in apposition to העם מרבּית , a multitude of people, viz.: Many of Ephraim ... had not purified themselves, but ate the passover in an illegal fashion, not according to the precept (cf. Numbers 9:6). This clause explains how it happened that the Levites presided at the slaying of the passover for those who had not sanctified themselves, i.e., they caught the blood and gave it to the priests. Had this been done by persons levitically unclean, the expiatory sacrificial blood would have been defiled. The eating of the paschal lamb or the participation in the passover meal was indeed allowed only to the clean; but yet it was not so holy an act, i.e., did not bring the people into such immediate contact with God, who was present at His altar, that those who were not clean might not, under some circumstances, be admitted to it. Here it was allowed, for Hezekiah had prayed for them that God might forgive the transgression of the law.
2 Chronicles 30:18-19
2 Chronicles 30:18 ends, according to the Masoretic verse-division, with the preposition בּעד ; but that division seems merely to have arisen from ignorance of the construction heekiyn כּל -l|baabow, of the fact that בּעד stands before a relative sentence without אשׁר , like אל in 1 Chronicles 15:12, and is certainly wrong. If we separate בּעד from what follows, we must, with Aben Ezra, supply אלּה , and make הכין (2 Chronicles 30:19) refer to Hezekiah, both being equally inadmissible. Rightly, therefore, the lxx, Vulg., and also Kimchi, with the majority of commentators, have given up this division of the verses as incorrect, and connected the words in this way: May the good Jahve atone, i.e., forgive every one who has fixed his heart (cf. 2 Chronicles 12:14) to seek God, Jahve, the God of his fathers, but not in accordance with the purity of the sanctuary. This intercession of Hezekiah's is worthy of remark, not only because it expresses the conviction that upright seeking of the Lord, which proceeds from the heart, is to be more highly estimated than strict observance of the letter of the law, but also because Hezekiah presumes that those who had come out of Ephraim, etc., to the passover had fixed their heart to seek Jahve, the God of their fathers, but had not been in a position to comply with the precept of the law, i.e., to purify themselves up to the day appointed for the passover.
2 Chronicles 30:20
God heard this intercession, and healed the people. רפא , sanare , is not to be explained by supposing, with Bertheau, that first sickness, and then even death, were to be expected as the results of transgression of the law, according to Leviticus 15:31, and that the people might be already regarded as sick, as being on the point of becoming so. The use of the word is explained by the fact that sin was regarded as a spiritual disease, so that רפא is to be understood of healing the soul (as Psalms 41:5), or the transgression (Hosea 14:5; Jeremiah 3:22).
2 Chronicles 30:21
And the Israelites that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and priests praised the Lord day by day, singing to the Lord ליהוה עז בּכלי , “with instruments of power to the Lord,” i.e., with which they ascribed power to the Lord; or, to express it more clearly, which they played to the praise of the power of the Lord. The stringed instruments played by the Levites, and the trumpets blown by the priests, to accompany the psalm-singing, are meant. The singing of praise in connection with the sacrificial service took place on the seventh day of the feast.
2 Chronicles 30:22
Hezekiah spoke to the heart of all the Levites, i.e., spoke encouraging words of acknowledgment to all the Levites, “who showed good understanding in regard to Jahve,” i.e., not qui erant rerum divinarum peritiores aliosque instruere poterant , but, as Clericus has already said, those who had distinguished themselves by intelligent playing to the honour of the Lord. “And they ate” - not merely the Levites and priests, but all who took part in the festival - the festal sacrifices, seven days. The expression את־המּועד אכל , to hold the festal sacrificial meal, is formed after את־הפּסח אכל , to eat the passover = the passover meal. This we gather from the following participial clause, “offering peace-offerings,” of which the sacrificial meals were prepared. וּמתודּים , and acknowledged the Lord, the God of their fathers. הדותה denotes here neither “to make confession of sin,” nor “to approach with thank-offerings” (Berth.), but simply to acknowledge the Lord with heart and mouth, word and deed, or by prayer, praise, thanks, and offering of sacrifice.
Prolongation of the festival for seven days more, and the conclusion of it . - 2 Chronicles 30:23. Since the king and the princes had given a very large number of beasts for sacrifice as thank-offerings, it was resolved to keep joy for other seven days, i.e., to keep them festally, with sacrificial meals. The expression ימים עשׂה , to hold or celebrate days, is similar to פסח עשׂה , to hold the passover. שׂמהה is an adverbial accusative: in joy. For this resolution two reasons are given in 2 Chronicles 30:24 : 1. Hezekiah had given to the assembly 1000 bullocks and 7000 head of small cattle, and the princes had given 1000 bullocks and 10,000 head of small cattle besides; so that there was more than they could use during the seven days of the Mazzoth feast. Bertheau incorrectly supposes that these were “rich gifts for further sacrificial feasts.” The gifts were bestowed for the Mazzoth festival, but were so plentiful that they sufficed for another festival of seven days. הרים , like תּרוּמה , denotes to bestow, i.e., to present beasts, etc., with the design that they should be used as sacrifices; cf. 2 Chronicles 35:7. 2. The second reason: “priests also had sanctified themselves in multitude,” so as to be able to carry on the service at the altar, even with such numerous sacrifices, refers back to 2 Chronicles 30:15 and 2 Chronicles 30:3.
Concluding remarks on this festival. There took part in it (1) the whole congregation of Judah, and the priests and Levites; (2) the whole congregation of those who had come out of Israel (the ten tribes); (3) the strangers, both those who came out of the land of Israel and those dwelling in Judah.
2 Chronicles 30:26
The joy was great, for there had not been the like in Jerusalem since the days of Solomon. The meaning is, that this feast could be compared only with the feast at the dedication of the temple in the time of Solomon, 2 Chronicles 7:1-10, in respect to its length, the richness of the sacrificial gifts, the multitude of those who participated, and the joyous feeling it caused” (Berth.). The feast at the dedication of the temple had been a festival of fourteen days; for the feast of tabernacles, which lasted seven days, came immediately after the proper dedicatory feast, and since the time of Solomon all the tribes had never been united at a feast in Jerusalem.
2 Chronicles 30:27
At the end of the Levitic priests dismissed the people with the blessing (the ו before הלויּם in some MSS, and which the lxx, Vulg., and Syr. also have, is a copyist's gloss brought from 2 Chronicles 30:25; cf. against it, 2 Chronicles 23:18), and the historian adds, “Their voice was heard, and their prayer came to His holy dwelling-place, to heaven.” This conclusion he draws from the divine blessing having been upon the festival; traceable partly in the zeal which the people afterwards showed for the public worship in the temple (2 Chron 31), partly in the deliverance of Judah and Jerusalem from the attack of the Assyrian Sennacherib (2 Chron 32).