Hezekiah sends word to all Israel and Judah, and also writes letters to Ephraim and Manasseh, inviting them to come to the house of the LORD in Jerusalem to celebrate the Passover to the LORD, the God of Israel. The king, his officials, and the whole assembly in Jerusalem have resolved to keep the Passover in the second month, because they could not keep it at the regular time — the priests had not consecrated themselves in sufficient numbers, and the people had not assembled in Jerusalem. The plan seems right to the king and the whole assembly. They decide to send a proclamation throughout all Israel, from Beersheba to Dan, that everyone should come to keep the Passover to the LORD, the God of Israel, in Jerusalem, for they had not kept it in great numbers as prescribed. Runners go throughout all Israel and Judah with letters from the king and his officials, saying: 'People of Israel, return to the LORD, the God of Abraham, Isaac, and Israel, so that he may return to the remnant of you who have escaped from the hand of the kings of Assyria. Do not be like your fathers and your brothers who were unfaithful to the LORD, the God of their fathers, so that he made them an object of horror, as you see. Do not now be stiff-necked as your fathers were. Submit to the LORD and come to his sanctuary, which he has consecrated forever. Serve the LORD your God, so that his burning anger may turn from you. For when you return to the LORD, your brothers and your children will find compassion before their captors and will return to this land. For the LORD your God is gracious and compassionate, and he will not turn his face from you if you return to him.' The runners pass from city to city through the land of Ephraim and Manasseh as far as Zebulun, but people laugh at them and mock them. Nevertheless, some from Asher, Manasseh, and Zebulun humble themselves and come to Jerusalem. In Judah also the hand of God is at work to give them one heart to carry out the command of the king and the leaders, by the word of the LORD. A very large assembly gathers in Jerusalem to keep the Festival of Unleavened Bread in the second month. They rise and remove the altars in Jerusalem and remove all the incense altars and throw them into the Wadi Kidron. They slaughter the Passover on the fourteenth day of the second month. The priests and Levites are ashamed and consecrate themselves and bring burnt offerings into the house of the LORD. They stand in their appointed places according to the law of Moses the man of God. The priests splash the blood received from the hand of the Levites. For there are many in the assembly who have not consecrated themselves, so the Levites slaughter the Passover lambs for everyone who is not clean, to consecrate them to the LORD. For a large number of the people — many from Ephraim, Manasseh, Issachar, and Zebulun — have not purified themselves yet eat the Passover otherwise than as prescribed. But Hezekiah prays for them, saying, 'May the good LORD pardon everyone who sets his heart to seek God — the LORD, the God of his fathers — even though not according to the sanctuary's rules of cleanness.' The LORD hears Hezekiah and heals the people. The people of Israel who are present in Jerusalem celebrate the Festival of Unleavened Bread for seven days with great joy. The Levites and priests praise the LORD day after day with instruments of might to the LORD. Hezekiah speaks encouragingly to all the Levites who show fine skill in the service of the LORD. They eat the festival food for seven days, sacrificing peace offerings and giving thanks to the LORD, the God of their fathers. Then the whole assembly resolves to keep the feast for another seven days, and they celebrate seven more days with joy. For Hezekiah king of Judah contributes a thousand bulls and seven thousand sheep to the assembly, and the leaders contribute a thousand bulls and ten thousand sheep, and a great number of priests consecrate themselves. The whole assembly of Judah rejoices — the priests, the Levites, the whole assembly that came from Israel, the sojourners from the land of Israel, and those living in Judah. There is great joy in Jerusalem, for since the days of Solomon son of David king of Israel there has been nothing like this in Jerusalem. The priests and the Levites rise and bless the people, and their voice is heard, and their prayer comes to his holy dwelling in heaven.
What Makes This Chapter Remarkable
This chapter represents the Chronicler's most ambitious expression of pan-Israel theology. Hezekiah's Passover invitation goes not just to Judah but to the northern tribes — Ephraim, Manasseh, Zebulun, Asher, Issachar — many of whom are already under Assyrian threat or occupation. The invitation letter (verses 6-9) is a masterpiece of covenant theology, appealing to the patriarchs (Abraham, Isaac, Israel), acknowledging past failure, and grounding the call to return in the character of God. Verse 9 contains the central theological declaration: ki channun ve-rachum YHWH Eloheikhem ('for the LORD your God is gracious and compassionate') — an echo of the divine self-revelation in Exodus 34:6. This is chesed in action: God's faithful love is the reason the invitation is extended. Most remarkable is Hezekiah's prayer in verse 18-19 — he intercedes for northerners who eat the Passover in a state of ritual impurity, arguing that the intention of the heart (heikhin levavo) should take precedence over the rules of cleanness. This is a radical theological claim: sincere seeking of God matters more than ritual perfection. The LORD's response — va-yishma YHWH el Yechizkiyahu va-yirpa et ha-am ('the LORD heard Hezekiah and healed the people') — validates this principle. The fourteen-day celebration (seven plus seven) and the comparison to Solomon's era (verse 26) make this the greatest worship event since the Temple's original dedication.
Translation Friction
The second-month Passover invokes the provision of Numbers 9:10-11, which allows individuals who are ritually unclean or on a journey to celebrate Passover in the second month. Hezekiah applies this individual provision to the entire nation — a creative legal interpretation that stretches the original law. The participation of northern tribes raises historical questions: by this point (approximately 715 BCE), Samaria has already fallen to Assyria (722 BCE) and many northerners have been deported. The 'remnant' who respond may be survivors in the northern territories or refugees who have already fled south. The mockery from some northerners (verse 10) alongside the obedience of others suggests a divided response. Hezekiah's prayer for those who are ritually unclean (verses 18-19) is extraordinary because it subordinates ritual law to heart posture — a tension the Chronicler does not fully resolve, simply reporting that God accepted the prayer.
Connections
The Passover celebration connects directly to the original Passover in Exodus 12 and to the only other explicitly narrated Passovers: the one at Sinai (Numbers 9), under Joshua (Joshua 5:10-12), and Josiah's Passover (2 Chronicles 35). The invitation letter's phrase 'return to the LORD' (shuvu el YHWH) echoes the prophetic call of Hosea (Hosea 14:1), Joel (Joel 2:12-13), and Isaiah. The description of God as channun ve-rachum ('gracious and compassionate,' verse 9) quotes the foundational divine self-description of Exodus 34:6 — the most cited verse in the Hebrew Bible by the Hebrew Bible itself. The comparison to Solomon (verse 26) links Hezekiah's celebration to the Temple dedication in 2 Chronicles 7. The fourteen-day festival parallels Solomon's fourteen-day dedication (2 Chronicles 7:8-9). The priestly blessing whose prayer 'comes to his holy dwelling in heaven' (verse 27) echoes Solomon's dedication prayer (2 Chronicles 6:21).
Hezekiah sent word throughout all Israel and Judah, and also wrote letters to Ephraim and Manasseh, inviting them to come to the house of the LORD in Jerusalem to celebrate the Passover to the LORD, the God of Israel.
KJV 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.
Notes & Key Terms
Translator Notes
The scope is extraordinary: kol Yisra'el vi-Yehudah ('all Israel and Judah') — not just the southern kingdom. The additional iggerot ('letters') to Ephraim and Manasseh target the northern heartland specifically. The word pesach ('Passover') connects to the foundational event of the exodus. Hezekiah's initiative presumes that Jerusalem remains the legitimate center of worship for all twelve tribes.
The king, his officials, and the entire assembly in Jerusalem had decided to celebrate the Passover in the second month.
KJV For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
Notes & Key Terms
Translator Notes
The verb va-yivva'ats ('he took counsel') indicates deliberation — this is a consensus decision, not a royal decree alone. The shift to ba-chodesh ha-sheni ('the second month') invokes the alternative Passover date established in Numbers 9:10-11, originally intended for individuals who were ritually unclean or traveling. Hezekiah applies this provision to the entire nation.
They could not celebrate it at the regular time because the priests had not consecrated themselves in sufficient numbers, and the people had not assembled in Jerusalem.
KJV 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.
Notes & Key Terms
Translator Notes
Two practical reasons are given for the delay: the priests lo hitqaddeshu le-maddai ('had not consecrated themselves sufficiently/in adequate numbers') — echoing the earlier observation that Levites were more zealous than priests (29:34) — and the people lo ne'esfu li-Yerushalayim ('had not gathered to Jerusalem'). The Passover requires both priestly readiness and popular participation.
The plan seemed right to the king and to the entire assembly.
KJV And the thing pleased the king and all the congregation.
Notes & Key Terms
Translator Notes
The phrase va-yishar ha-davar be-einei ha-melekh ('the thing was straight/right in the eyes of the king') uses the same root (yashar) used in the regnal assessment 'he did what was right (ha-yashar) in the eyes of the LORD.' The consensus extends to kol ha-qahal — the whole assembly endorses the delayed Passover.
They decided to send a proclamation throughout all Israel, from Beersheba to Dan, calling everyone to come and celebrate the Passover to the LORD, the God of Israel, in Jerusalem — for they had not kept it in great numbers as prescribed.
KJV 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.
Notes & Key Terms
Translator Notes
The geographic formula mi-Be'er Sheva ve-ad Dan ('from Beersheba to Dan') encompasses the full extent of the promised land, north to south. This is the traditional way of describing the entirety of Israel's territory (Judges 20:1, 1 Samuel 3:20). The admission ki lo la-rov asu ka-katuv ('for not in great numbers had they done it as written') acknowledges that proper Passover observance had lapsed — perhaps for generations under kings like Ahaz.
Runners went throughout all Israel and Judah carrying letters from the king and his officials, saying by the king's command: 'People of Israel, return to the LORD, the God of Abraham, Isaac, and Israel, and he will return to the remnant of you who have escaped from the hand of the kings of Assyria.
KJV 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.
Notes & Key Terms
Translator Notes
The ratsim ('runners, couriers') carry iggerot ('letters') — formal royal correspondence. The opening imperative shuvu el YHWH ('return to the LORD') uses the verb of repentance (shuv). The patriarchal names — Abraham, Isaac, and Israel (not Jacob, but Israel, emphasizing the covenant name) — ground the appeal in the deepest roots of national identity. The phrase ha-peleitah ha-nish'eret lakhem ('the remnant remaining to you') acknowledges that many northerners have already been deported by Assyria.
Do not be like your fathers and your brothers who were unfaithful to the LORD, the God of their fathers, so that he made them an object of horror, as you can see.
KJV 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.
Notes & Key Terms
Translator Notes
The letter warns against repeating the sins of avoteikhem va-acheikhem ('your fathers and your brothers') — both ancestors and contemporaries who were unfaithful. The verb ma'alu ('they were unfaithful, they acted treacherously') is the Chronicler's primary term for covenant betrayal. The visible evidence — ka'asher attem ro'im ('as you see') — refers to the devastation already inflicted by Assyria on the northern territories.
Do not now be stiff-necked as your fathers were. Submit to the LORD and come to his sanctuary, which he has consecrated forever. Serve the LORD your God, so that his burning anger may turn from you.
KJV 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.
Notes & Key Terms
Translator Notes
The phrase al taqshu orpekhem ('do not harden your necks') echoes Deuteronomy 10:16 and the wilderness rebellion narratives. A stiff-necked people refuses to bow, refuses to turn. The imperative tenu yad la-YHWH ('give the hand to the LORD') means to submit, to pledge allegiance — a gesture of formal submission. The Temple is described as miqdash asher hiqdish le-olam ('a sanctuary consecrated forever'), asserting its permanent divine status despite Ahaz's defilement.
For when you return to the LORD, your brothers and your children will find compassion before their captors and will return to this land. For the LORD your God is gracious and compassionate, and he will not turn his face from you if you return to him.
KJV 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.
chesed ('faithful love') — though the word itself does not appear in this verse, the entire theology of verse 9 is a description of chesed in action. God's nature as channun ve-rachum ('gracious and compassionate') is the expression of his chesed toward his covenant people. The promise that God will not turn his face away if they return is the definition of chesed: love that remains available even after betrayal.
Translator Notes
The verb shuv ('to return, to turn') appears three times in this verse — return to the LORD, return to this land, return to him — creating a theology of return at every level: spiritual, geographical, relational. The word rachamim ('compassion') derives from rechem ('womb'), suggesting the deep, visceral tenderness of a mother. The phrase channun ve-rachum echoes the core divine attributes first revealed at Sinai (Exodus 34:6) and quoted throughout the Psalms (Psalm 86:15, 103:8, 145:8).
The runners passed from city to city through the land of Ephraim and Manasseh as far as Zebulun, but people laughed at them and mocked them.
KJV 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.
Notes & Key Terms
Translator Notes
The response of the north is divided. The verbs maschikim ('laughing') and mal'igim ('mocking, scorning') describe contemptuous rejection of the royal invitation. The mockery may reflect northern resentment of Jerusalem's claim to religious supremacy, or political suspicion of Judean motives, or simply the spiritual indifference that generations of apostasy had produced. The runners endure ridicule — a prophetic experience, since God's messengers are regularly mocked (2 Chronicles 36:16).
Nevertheless, some from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem.
KJV Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
Notes & Key Terms
Translator Notes
The conjunction akh ('nevertheless, however') introduces the counter-narrative: despite the majority's mockery, anashim me-Asher u-Menasheh u-mi-Zevulun ('people from Asher, Manasseh, and Zebulun') respond with humility. The verb nikhne'u ('they humbled themselves') is the Chronicler's key term for proper response to God — the same word used in 2 Chronicles 7:14 ('if my people humble themselves'). Three northern tribes are represented, demonstrating that the invitation bore fruit.
In Judah also, the hand of God was at work to give them one heart to carry out the command of the king and the leaders, by the word of the LORD.
KJV 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.
Notes & Key Terms
Translator Notes
The phrase yad ha-Elohim ('the hand of God') indicates direct divine involvement. The gift of lev echad ('one heart') — unity of purpose — comes from God, not from political persuasion. The Chronicler attributes the national consensus to divine action: God unified Judah's will. The phrase bi-dvar YHWH ('by the word of the LORD') confirms that the king's command aligns with God's word — royal and divine authority converge.
A very large assembly gathered in Jerusalem to celebrate the Festival of Unleavened Bread in the second month — an enormous congregation.
KJV And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
Notes & Key Terms
Translator Notes
The double emphasis — am rav ('a great people/multitude') and qahal la-rov me'od ('an exceedingly great assembly') — stresses the scale of the gathering. The chag ha-matstsot ('Festival of Unleavened Bread') is the seven-day festival that accompanies Passover (Exodus 12:15-20). The second month is Iyyar (approximately May), one month after the normal Passover date.
They rose up and removed the altars in Jerusalem. They removed all the incense altars and threw them into the Wadi Kidron.
KJV 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.
Notes & Key Terms
Translator Notes
The people themselves — not just priests or royal workers — take the initiative: va-yaqumu ('they rose up') and remove the pagan altars Ahaz had erected 'on every corner' (28:24). The mizbechot ('altars') and meqatterot ('incense altars/stands') represent the physical infrastructure of apostasy. Their disposal in nachal Qidron ('the Wadi Kidron') mirrors the disposal of Temple impurities in 29:16 — the same valley receives both the defilement from the Temple and the pagan installations from the city.
They slaughtered the Passover lamb on the fourteenth day of the second month. The priests and the Levites were ashamed, consecrated themselves, and brought burnt offerings into the house of the LORD.
KJV 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.
Notes & Key Terms
Translator Notes
The Passover lamb is slaughtered on the fourteenth — the correct day, though in the second month rather than the first. The note that the priests and Levites nikhlemu ('were ashamed, felt disgraced') is remarkable: the popular enthusiasm shames the clergy into action. The people's readiness to worship exposes the professionals' reluctance. Ashamed, they consecrate themselves and bring offerings — shame becomes a catalyst for holiness.
They took their appointed places according to their custom, following the law of Moses the man of God. The priests splashed the blood that they received from the hands of the Levites.
KJV 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.
torah here means 'instruction, law' — the authoritative teaching of Moses that governs proper worship. The phrase torat Mosheh ('the law/instruction of Moses') serves as the benchmark for legitimate practice. Despite the creative adaptations Hezekiah has made (second-month Passover, Levites as intermediaries), the fundamental torah framework is preserved.
Translator Notes
The phrase ke-torat Mosheh ish ha-Elohim ('according to the Torah of Moses the man of God') grounds the procedure in Mosaic authority. The unusual detail that the priests receive blood mi-yad ha-Leviyyim ('from the hand of the Levites') reverses the normal order (ordinarily the one who slaughters hands the blood directly to the priest). This arrangement accommodates the large number of unclean participants — the Levites serve as intermediaries.
For there were many in the assembly who had not consecrated themselves, so the Levites took charge of slaughtering the Passover lambs for everyone who was not clean, to consecrate them to the LORD.
KJV 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.
Notes & Key Terms
Translator Notes
The phrase rabbat ba-qahal asher lo hitqaddash ('many in the assembly who had not consecrated themselves') describes the practical problem: large numbers of worshipers, especially from the north, are ritually unclean. The Levites step in as surrogate slaughterers — shechitat ha-pesachim ('the slaughtering of the Passover lambs') — performing on behalf of those who cannot handle the sacred blood themselves. The goal remains lehaqdish la-YHWH ('to consecrate to the LORD').
For a large number of the people — many from Ephraim, Manasseh, Issachar, and Zebulun — had not purified themselves, yet they ate the Passover contrary to what is prescribed. But Hezekiah prayed for them, saying, 'May the good LORD grant atonement for everyone
KJV 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
Notes & Key Terms
Translator Notes
Four northern tribes are named: Ephraim, Manasseh, Issachar, Zebulun. They ate the Passover be-lo ka-katuv ('not according to what is written') — a frank admission of ritual irregularity. Hezekiah's response is not to exclude them but to pray: YHWH ha-tov yekapper be'ad ('may the LORD, the good one, make atonement on behalf of...'). The epithet ha-tov ('the good one') appeals to God's fundamental goodness as the basis for mercy.
who sets his heart to seek God — the LORD, the God of his fathers — even though not cleansed according to the sanctuary's rules of purification.'
KJV 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.
Notes & Key Terms
Translator Notes
The phrase lidrosh ha-Elohim ('to seek God') is the Chronicler's characteristic verb for genuine worship — not merely attending a ceremony but actively pursuing the divine presence. The tension between heart preparation and ritual cleanness anticipates prophetic critiques of empty ritual (Isaiah 1:11-17, Hosea 6:6) and Jesus' teaching on inner versus outer purity (Mark 7:14-23).
KJV And the LORD hearkened to Hezekiah, and healed the people.
Notes & Key Terms
Translator Notes
The divine response — va-yishma YHWH el Yechizkiyahu va-yirpa et ha-am ('the LORD heard Hezekiah and healed the people') — is remarkable in its brevity and decisiveness. The verb va-yirpa ('he healed') implies that ritual impurity had placed the people in spiritual danger (the threat of divine judgment for improper Passover participation, see Numbers 9:13). God's healing removes that danger. The prayer of the king secures the safety of the worshipers — a priestly intercession from the throne.
The people of Israel who were present in Jerusalem celebrated the Festival of Unleavened Bread for seven days with great joy. The Levites and the priests praised the LORD day after day with instruments of might to the LORD.
KJV 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.
Notes & Key Terms
Translator Notes
The phrase be-simchah gedolah ('with great joy') characterizes the entire celebration. The Levites and priests praise yom be-yom ('day by day') — continuous praise throughout the seven-day festival. The phrase bikhlei oz la-YHWH ('with instruments of might/strength to the LORD') describes powerful, resonant musical instruments played at full volume — worship that fills the entire Temple precinct with sound.
Hezekiah spoke encouragingly to all the Levites who showed fine skill in the service of the LORD. They ate the festival food for seven days, offering peace offerings and giving thanks to the LORD, the God of their fathers.
KJV 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.
Notes & Key Terms
Translator Notes
The phrase va-yedabber al lev ('he spoke to the heart') means to speak with encouragement and comfort. The Levites are described as ha-maskilim sekhel tov la-YHWH ('those who show good understanding/skill for the LORD') — they are not merely performing duties but exercising discernment. The combination of eating (va-yokhelu), sacrificing (mezabchim zivchei shelamim, 'offering peace offerings'), and confessing/thanking (mitvaddim, which can mean either 'confessing' or 'praising') makes the festival a complete experience of communion, sacrifice, and gratitude.
Then the whole assembly resolved to celebrate for another seven days, and they kept seven more days with joy.
KJV And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness.
Notes & Key Terms
Translator Notes
The decision to add shiv'at yamim acherim ('another seven days') is spontaneous — the assembly itself resolves (va-yivva'atsu) to extend the celebration. The joy is so great that the prescribed seven days are not enough. This extension to fourteen days mirrors Solomon's Temple dedication, which also lasted fourteen days (2 Chronicles 7:8-9). The word simchah ('joy') characterizes the extension — this is not duty but delight.
For Hezekiah king of Judah contributed a thousand bulls and seven thousand sheep to the assembly, and the leaders contributed a thousand bulls and ten thousand sheep. A great number of priests now consecrated themselves.
KJV 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.
Notes & Key Terms
Translator Notes
The royal contribution — elef parim ve-shiv'at alafim tson ('a thousand bulls and seven thousand sheep') — provides the sacrificial animals for the extended celebration. The leaders match with another thousand bulls and ten thousand sheep. These enormous numbers signal both royal and aristocratic generosity. The final note — va-yitqaddeshu kohanim la-rov ('priests consecrated themselves in great numbers') — resolves the earlier problem (29:34): the priests who had been slow to purify are now, shamed by the people's enthusiasm, consecrating themselves in abundance.
The whole assembly of Judah rejoiced — the priests and the Levites, the entire assembly that came from Israel, the sojourners from the land of Israel, and those living in Judah.
KJV 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.
Notes & Key Terms
Translator Notes
The list of participants defines who 'all Israel' includes: kol qehal Yehudah ('the whole assembly of Judah'), the clergy (priests and Levites), kol ha-qahal ha-ba'im mi-Yisra'el ('all the assembly coming from Israel' — northern tribes), ha-gerim ha-ba'im me-erets Yisra'el ('the sojourners from the land of Israel' — perhaps non-Israelites from the north), and ha-yoshvim bi-Yehudah ('those dwelling in Judah'). The celebration is maximally inclusive — five distinct groups, united in joy.
simchah ('joy') — the defining word of this chapter, appearing multiple times. This is not mere happiness but the deep, communal gladness that arises when God's people worship together as they were meant to. The simchah of Hezekiah's Passover reaches back to the simchah of Solomon's dedication, creating an arc of joy across the divided centuries.
Translator Notes
The comparison to Solomon — mi-yemei Shelomoh ben David melekh Yisra'el ('since the days of Solomon son of David king of Israel') — is the highest possible praise. Solomon's dedication (2 Chronicles 7) was the last time all Israel had gathered in Jerusalem with this kind of joy. The Chronicler claims that Hezekiah's celebration matches and even recalls that founding moment. The phrase lo ka-zot bi-Yerushalayim ('nothing like this in Jerusalem') emphasizes the uniqueness of this event.
The priests and the Levites rose and blessed the people. Their voice was heard, and their prayer came up to his holy dwelling place in heaven.
KJV 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.
Notes & Key Terms
Translator Notes
The chapter closes with the priestly blessing — va-yevarakhu et ha-am ('they blessed the people') — the public pronouncement of divine favor (Numbers 6:24-26). The extraordinary claim follows: va-yishama be-qolam ('their voice was heard') and va-tavo tefillatam li-me'on qodsho la-shamayim ('their prayer came to his holy dwelling in heaven'). The prayer ascends from the earthly Temple to the heavenly dwelling — the same vertical connection Solomon described in his dedication prayer (2 Chronicles 6:21). Heaven receives what earth offers. The restored Temple functions again as the meeting point between the human and the divine.