Բ Մնացորդաց / 2 Chronicles - 30 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–12. Решение царя и вельмож о перенесении празднования Пасхи на второй месяц и приглашение на праздник всех жителей Иудеи и царства Израильского. 13–22. Стечение народа в Иерусалим, уничтожение идольских жертвенников, семидневное празднование Пасхи и молитва Езекии за неочистившихся. 23–27. Обилие жертв при последовавшем продлении праздника.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an account of the solemn passover which Hezekiah kept in the first year of his reign. I. The consultation about it, and the resolution he and his people came to for the observance of it, ver. 2-5. II. The invitation he sent to Judah and Israel to come and keep it, ver. 1, 6-12. III. The joyful celebration of it, ver. 13-27. By this the reformation, set on foot in the foregoing chapter, was greatly advanced and established, and that nail in God's holy place clenched.
Adam Clarke: Commentary on the Bible - 1831
Hezekiah invites all Israel and Judah, and writes letters to Ephraim and Manasseh to come up to Jerusalem, and hold a passover to the Lord, Ch2 30:1-4. The posts go out with the king's proclamation from Dan to Beer-sheba, and pass from city to city through the coasts of Ephraim, Manasseh, and Zebulun, but are generally mocked in Israel, Ch2 30:5-10. Yet several of Asher, Manasseh, and Zebulun, humble themselves, and come to Jerusalem, Ch2 30:11. But in Judah they are all of one heart, Ch2 30:12, Ch2 30:13. They take away the idolatrous altars, kill the passover, sprinkle the blood, and, as circumstances will permit, sanctify the people, Ch2 30:14, Ch2 30:15. Many having eaten of the passover, who were not purified according to the law, Hezekiah prays for them; and the Lord accepts his prayer, and heals them, Ch2 30:16-20. Hezekiah exhorts them; and they hold the feast seven additional days, fourteen in all, and the people greatly rejoice, Ch2 30:21-26. The priests and the Levites bless the people, and God accepts their prayers and thanksgivings, Ch2 30:27.
2 Chronicles 30:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ch2 30:1, Hezekiah proclaims a solemn passover on the second month for Judah and Israel; Ch2 30:13, The assembly, having destroyed the altars of idolatry, keep the feast fourteen days; Ch2 30:27, The priests and Levites bless the people.
Carl Friedrich Keil and Franz Delitzsch

The celebration of the passover. - 2Chron 30:1-12. The preparations for this celebration. - 2Chron 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 2Chron 30:5, 2Chron 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.
Geneva 1599
And Hezekiah sent to all Israel and Judah, and wrote letters also to (a) 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.
(a) Meaning, all Israel, whom Tiglath Pilesar had not taken away into captivity, (4Kings 15:29).
John Gill
INTRODUCTION TO 2 CHRONICLES 30
Hezekiah having consulted his nobles about keeping the passover the second month, and determined upon it, sent messengers throughout Israel and Judah, to acquaint them with it, at which some mocked, and others seriously attended to it, 2Chron 30:1 so it was celebrated in a solemn manner, though some were not qualified for it according to the law, and for whose pardon Hezekiah prayed, and it was granted, 2Chron 30:13, also the feast of unleavened bread was kept seven days, and a festival of seven days more was likewise observed with great joy and gladness, 2Chron 30:21.
John Wesley
Israel - All the persons of the ten tribes, who were settled in his kingdom. Ephraim, &c. - To all the remainder of the ten tribes, 2Chron 30:5, here expressed by the names of Ephraim and Manasseh, as elsewhere by the name of Ephraim only. But he names these two tribes, because they were nearest to his kingdom, and a great number of them had long since, and from time to time joined themselves to the kingdom of Judah, 2Chron 15:8-9. At Jerusalem - Admonishing them of their duty to Cod, and persuading them to comply with it.
Robert Jamieson, A. R. Fausset and David Brown
HEZEKIAH PROCLAIMS A PASSOVER. (2Chron 30:1-12)
Hezekiah sent to all . . . Judah . . . to come to . . . Jerusalem, to keep the passover--This great religious festival had not been regularly observed by the Hebrews in their national capacity for a long time because of the division of the kingdom and the many disorders that had followed that unhappy event. Hezekiah longed extremely to see its observance revived; and the expression of his wishes having received a hearty response from the princes and chief men of his own kingdom, the preparatory steps were taken for a renewed celebration of the national solemnity.
letters also to Ephraim and Manasseh--The names of these leading tribes are used for the whole kingdom of Israel. It was judged impossible, however, that the temple, the priests, and people could be all duly sanctified at the usual time appointed for the anniversary, namely, the fourteenth day of the first month (Nisan). Therefore it was resolved, instead of postponing the feast till another year, to observe it on the fourteenth day of the second month; a liberty which, being in certain circumstances (Num 9:6-13) granted to individuals, might, it was believed, be allowed to all the people. Hezekiah's proclamation was, of course, authoritative in his own kingdom, but it could not have been made and circulated in all the towns and villages of the neighboring kingdom without the concurrence, or at least the permission, of the Israelitish sovereign. Hoshea, the reigning king, is described as, though evil in some respects, yet more favorably disposed to religious liberty than any of his predecessors since the separation of the kingdom. This is thought to be the meaning of the mitigating clause in his character (4Kings 17:2).
30:130:1: Եւ առաքեա՛ց Եզեկիա յամենայն Իսրայէլ եւ Յուդայ՝ եւ գրեաց թուղթ յԵփրեմ եւ Մանասէ՝ գա՛լ ՚ի տունն Տեառն յԵրուսաղէմ, եւ առնել զպասեքն Աստուծոյ Իսրայէլի[4690]։ [4690] Ոմանք. ՅԵփրեմ եւ ՚ի Մանասէ... զպասեքն Տեառն Աստուծոյ։
1 Եզեկիասն ամբողջ Իսրայէլ ու Յուդայի երկիր մարդ ուղարկեց, նամակ գրեց Եփրեմի ու Մանասէի երկրների բնակիչներին, որ գան Տիրոջ տունը, Երուսաղէմ՝ Իսրայէլի Աստծու զատիկը կատարելու:
30 Եզեկիա Իսրայէլին եւ Յուդային մարդ ղրկեց ու Եփրեմին ու Մանասէին ալ նամակներ գրեց, որպէս զի Երուսաղէմ Տէրոջը տունը գան ու Իսրայէլի Տէր Աստուծոյն Զատիկը տօնեն։
Եւ առաքեաց Եզեկիա յամենայն Իսրայէլ եւ Յուդայ, եւ գրեաց թուղթ յԵփրեմ եւ ի Մանասէ, գալ ի տունն Տեառն յԵրուսաղէմ, եւ առնել զպասեքն Տեառն Աստուծոյ Իսրայելի:

30:1: Եւ առաքեա՛ց Եզեկիա յամենայն Իսրայէլ եւ Յուդայ՝ եւ գրեաց թուղթ յԵփրեմ եւ Մանասէ՝ գա՛լ ՚ի տունն Տեառն յԵրուսաղէմ, եւ առնել զպասեքն Աստուծոյ Իսրայէլի[4690]։
[4690] Ոմանք. ՅԵփրեմ եւ ՚ի Մանասէ... զպասեքն Տեառն Աստուծոյ։
1 Եզեկիասն ամբողջ Իսրայէլ ու Յուդայի երկիր մարդ ուղարկեց, նամակ գրեց Եփրեմի ու Մանասէի երկրների բնակիչներին, որ գան Տիրոջ տունը, Երուսաղէմ՝ Իսրայէլի Աստծու զատիկը կատարելու:
30 Եզեկիա Իսրայէլին եւ Յուդային մարդ ղրկեց ու Եփրեմին ու Մանասէին ալ նամակներ գրեց, որպէս զի Երուսաղէմ Տէրոջը տունը գան ու Իսրայէլի Տէր Աստուծոյն Զատիկը տօնեն։
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30:130:1 И послал Езекия по всей {земле} Израильской и Иудее, и письма писал к Ефрему и Манассии, чтобы пришли в дом Господень, в Иерусалим, для совершения пасхи Господу Богу Израилеву.
30:1 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Εζεκιας εζεκιας Ezekias ἐπὶ επι in; on πάντα πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even ἐπιστολὰς επιστολη letter ἔγραψεν γραφω write ἐπὶ επι in; on τὸν ο the Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Μανασση μανασσης Manassēs; Manassis ἐλθεῖν ερχομαι come; go εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem ποιῆσαι ποιεω do; make τὸ ο the φασεκ φασεκ.1 the κυρίῳ κυριος lord; master θεῷ θεος God Ισραηλ ισραηλ.1 Israel
30:1 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send יְחִזְקִיָּ֜הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and גַֽם־ ḡˈam- גַּם even אִגְּרֹות֙ ʔiggᵊrôṯ אִגֶּרֶת letter כָּתַב֙ kāṯˌav כתב write עַל־ ʕal- עַל upon אֶפְרַ֣יִם ʔefrˈayim אֶפְרַיִם Ephraim וּ û וְ and מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh לָ lā לְ to בֹ֥וא vˌô בוא come לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּֽ bˈi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make פֶּ֔סַח pˈesaḥ פֶּסַח Passover לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
30:1. misit quoque Ezechias ad omnem Israhel et Iudam scripsitque epistulas ad Ephraim et Manassem ut venirent ad domum Domini in Hierusalem et facerent phase Domino Deo IsrahelAnd Ezechias sent to all Israel and Juda: and he wrote letters to Ephraim and Manasses, that they should come to the house of the Lord in Jerusalem, and keep the phase to the Lord the God of Israel,
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, the God of Israel.
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:

30:1 И послал Езекия по всей {земле} Израильской и Иудее, и письма писал к Ефрему и Манассии, чтобы пришли в дом Господень, в Иерусалим, для совершения пасхи Господу Богу Израилеву.
30:1
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Εζεκιας εζεκιας Ezekias
ἐπὶ επι in; on
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
ἐπιστολὰς επιστολη letter
ἔγραψεν γραφω write
ἐπὶ επι in; on
τὸν ο the
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Μανασση μανασσης Manassēs; Manassis
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ποιῆσαι ποιεω do; make
τὸ ο the
φασεκ φασεκ.1 the
κυρίῳ κυριος lord; master
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
30:1
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
יְחִזְקִיָּ֜הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
גַֽם־ ḡˈam- גַּם even
אִגְּרֹות֙ ʔiggᵊrôṯ אִגֶּרֶת letter
כָּתַב֙ kāṯˌav כתב write
עַל־ ʕal- עַל upon
אֶפְרַ֣יִם ʔefrˈayim אֶפְרַיִם Ephraim
וּ û וְ and
מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
לָ לְ to
בֹ֥וא vˌô בוא come
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בִּֽ bˈi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
פֶּ֔סַח pˈesaḥ פֶּסַח Passover
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
30:1. misit quoque Ezechias ad omnem Israhel et Iudam scripsitque epistulas ad Ephraim et Manassem ut venirent ad domum Domini in Hierusalem et facerent phase Domino Deo Israhel
And Ezechias sent to all Israel and Juda: and he wrote letters to Ephraim and Manasses, that they should come to the house of the Lord in Jerusalem, and keep the phase to the Lord the God of Israel,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12. Восстановление истинного культа Езекией (2: Пар XXIX:21–36) необходимо должно было выразиться и в нарочито-торжественном праздновании праздников, как одного из важнейших элементов культа. Известно, что Соломон, по освящении созданного им храма, торжественно праздновал в нем праздник Кущей (3: Цар VIII:65–66; 2: Пар VII:8–10. Ср. Толков. Библия т. II); подобным образом праздновался этот праздник при Ездре после освящения жертвенника, достроенного возвратившимися из плена (1: Езд III:4), и при Неемии — после возведения стен Иерусалима (Неем VIII:14). В данном случае, при Езекии, восстановление культа произошло в первый месяц (нисан, древний авив ) года (2: Пар XXIX:17), а 14-й день которого по закону праздновался праздник Пасха — опресноки (Исх XXII:18; Лев XXIII:5–6; Чис XXVIII:10. Ср. Толков. Библия т. I). Но так как очищение и освящение храма окончилось только 16-го числа первого месяца (2: Пар XXIX:17), то Пасха не могла быть совершена в этом году своевременно, и — с общего согласия царя, старейшин и народа — решили перенести празднование Пасхи на второй месяц года (XXX:2–4), на 14-е число этого месяца, — в точном согласии с постановлением закона о праздновании Пасхи месяцем позже лицами, ритуально нечистыми, находящимися в пути и по другим уважительным причинам не могущими праздновать 14-го нисана (Чис IX:10–11. Толков. Библия I). Это — так называемая Вторая, или Малая Пасха (Мишна, тр. Песахим IX, 1: и след.; Рош-Гашана I, 3). Совершенно произвольно некоторые талмудисты усматривали в произведенном Езекией перенесении Пасхи на второй месяц года — вставку лишнего, добавочного месяца — так называемого адара второго (евр. adar schehi или veadar ), меру для регулировании еврейского календаря, практиковавшуюся действительно в так называемом Мефонском счислении; но в данном случае не только нет никакого указания в пользу этого мнения, а напротив, указанный в ст. 3: мотив, отсылающий к Чис IX:10–11, прямо исключает мысль о какой-то календарной реформе (евреи-караимы справедливо отвергают мысль о вставке Езекией адара второго). Еще более произвольно мнение новейших библеистов, приверженцев эволюционной теории в применении к библейской истории, будто Пасха Езекии, 2: Пар XXX гл., — не исторический факт, а измышление хрониста, созданное им по образцу Пасхи царя Иосии 2: Пар XXXV. Выше мы сказали, что, напротив, нет ничего естественнее, что обновление культа при Езекии сопровождалось особенно торжественным празднованием Пасхи. Здесь добавим, что обе реформы — Езекии и Иосии, вызванные одними и теми же причинами и целями, неизбежно напоминали одна другую, и потому нарочитое празднование Пасхи в обоих случаях не представляет ничего невероятного; это нужно сказать, в частности, и о замечании ст. 26, ср. подобное же замечание о Пасхе Иосии 4: Цар XXIII:22; 2: Пар XXXV:18.

Что касается послания и посольства Езекии к жителям десятиколенного царства, — сначала к ближайшим коленам к северной границе Иудеи — Ефремову и Манассиину (ст. 1), а затем и к более отдаленным (ст. 5, 10) с увещанием обратиться к Иегове и прибыть в Иерусалим на праздник (ст. 5–9), то непонятное с первого взгляда вторжение Езекии в пределы другого государства может быть пояснено частью тем, что вторжение это имело духовные, религиозные мотивы, а не политические. Затем слабость Израильского царства при современнике Езекии Осии была очевидна, и падение его последовало всего через 5: лет после описываемой во 2: Пар XXX гл. Пасхи (4: Цар XVIII:10). Наконец, если верить иудейской традиции, Осия, вообще лучший других израильских царей (4: Цар XVII:2), отменил стеснения для своих подданных к посещению Иерусалима (ср., впрочем, сказанное в Толков. Библии II, с. 518–519). Из того, что Езекия обращается к израильтянам с письменными посланиями (iggeroth, έπιστολαί ст. 1, 6), очевидна распространенность грамотности и искусства письма у евреев при Езекии (т. е. в VIII в. до Р. X.), хотя само слово еврейское иггерет — позднейшего и, вероятно, ассирийского происхождения (в ассир. — egirtu ): встречается лишь в книгах библейских послепленного происхождения и употребляется почти исключительно о царских, правительственных посланиях или эдиктах (Неем II:7–9; VI:5, 17, 19: и др.).

В 8: слав. текст: «не ожесточите сердец ваших» — точная передача принятого греческого LXX: μή σκληρύνητε τάς καρδίας υμών. Но евр. (orpechem ), Vulg. (cervices) и русск. (жестоковыйны ) имеют не сердца, а выи, шеи; последнее подтверждается употреблением того же оборота в других параллельных библейских местах (4: Цар XVII:14; 2: Пар XXXVI:13: и др.). Многие греческие кодексы (19, 52, 60, 64, 74, 93, 106, 108, 119, 120, 121, 134, 236, 243: у Гольмеса, Библия Комплют. Альд., ср. Hexapl. Origen) имеют также: τους τραχήλους ύμιών.

Посольство в Израильское царство, несмотря на неблагоприятный по местам прием (ст. 10), в целом достигло своей цели (ст. 11–12).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Preparations for the Passover. B. C. 726.

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 Beer-sheba 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.
Here is, I. A passover resolved upon. That annual feast was instituted as a memorial of the bringing of the children of Israel out of Egypt. It happened that the reviving of the temple service fell within the appointed days of that feast, the seventeenth day of the first month: this brought that forgotten solemnity to mind. "What shall we do," says Hezekiah, "about the passover? It is a very comfortable ordinance, and has been long neglected. How shall we revive it? The time has elapsed for this year; we cannot go about it immediately; the congregation is thin, the people have not notice, the priests are not prepared, v. 3. Must we defer it till another year?" Many, it is likely, were for deferring it; but Hezekiah considered that by that time twelve-month the good affections of the people would cool, and it would be too long to want the benefit of the ordinance; and therefore, finding a proviso in the law of Moses that particular persons who were unclean in the first month might keep the passover the fourteenth day of the second month and be accepted (Num. ix. 11), he doubted not but that it might be extended to the congregation. Whereupon they resolved to keep the passover in the second month. Let the circumstance give way to the substance, and let not the thing itself be lost upon a nicety about the time. It is good striking while the iron is hot, and taking people when they are in a good mind. Delays are dangerous.
II. A proclamation issued out to give notice of this passover and to summon the people to it.
1. An invitation was sent to the ten revolted tribes to stir them up to come and attend this solemnity. Letters were written to Ephraim and Manasseh to invite them to Jerusalem to keep this passover (v. 1), not with any political design, to bring them back to the house of David, but with a pious design to bring them back to the Lord God of Israel. "Let them take whom they will for their king," says Hezekiah, "so they will but take him for their God." The matters in difference between Judah and Israel, either upon a civil or sacred account, shall not hinder but that if the people of Israel will sincerely return to the Lord their God Hezekiah will bid them as welcome to the passover as any of his own subjects. Expresses are sent post throughout all the tribes of Israel with memorials earnestly pressing the people to take this opportunity of returning to the God from whom they had revolted. Now here we have,
(1.) The contents of the circular letters that were despatched upon the occasion, in which Hezekiah discovers a great concern both for the honour of God and for the welfare of the neighbouring kingdom, the prosperity of which he seems passionately desirous of, though he not only received no toll, tribute, or custom, from it, but it had often, and not long since, been vexatious to his kingdom. This is rendering good for evil. Observe,
[1.] What it is which he presses them to (v. 8): "Yield yourselves unto the Lord. Before you can come into communion with him you must come into covenant with him." Give the hand to the Lord (so the word is), that is, "Consent to take him for your God." A bargain is confirmed by giving the hand. "Strike this bargain. Join yourselves to him in an everlasting covenant. Subscribe with the hand to be his, Isa. xliv. 5. Give him your hand, in token of giving him your heart. Lay your hand to his plough. Devote yourselves to his service, to work for him. Yield to him," that is, "Come up to his terms, come under his government, stand it not out any longer against him." "Yield to him, to be absolutely and universally at his command, at his disposal, to be, and do, and have, and suffer, whatever he pleases. In order to this, be not stiff-necked as your fathers were; let not your corrupt and wicked wills rise up in resistance of and rebellion against the will of God. Say not that you will do what you please, but resolve to do what he pleases." There is in the carnal mind a stiffness, an obstinacy, an unaptness to comply with God. We have it from our fathers; it is bred in the bone with us. This must be conquered; and the will that had in it a spirit of contradiction must be melted into the will of God; and to his yoke the neck that was an iron sinew must be bowed and fitted. In pursuance of this resignation to God, he presses them to enter into his sanctuary, that is, to attend upon him in that place which he had chosen, to put his name there, and serve him in the ordinances which he had appointed. "The doors of the sanctuary are now opened, and you have liberty to enter; the temple service is now revived, and you are welcome to join in it." The king says, Come; the princes and priests say, Come; whosoever will, let him come. This he calls (v. 6) turning to the Lord God; for they had forsaken him, and worshipped other gods. Repent now, and be converted. Thus those who through grace have turned to God themselves should do all they can to bring others back to him.
[2.] What arguments he uses to persuade them to do this. First, "You are children of Israel, and therefore stand related, stand obliged, to the God of Israel, from whom you have revolted." Secondly, "The God you are called to return to is the God of Abraham, Isaac, and Jacob, a God in covenant with your first fathers, who served him and yielded themselves to him; and it was their honour and happiness that they did so." Thirdly, "Your late fathers that forsook him and trespassed against him have been given up to desolation; their apostasy and idolatry have been their ruin, as you see (v. 7); let their harms be your warnings." Fourthly, "You yourselves are but a remnant narrowly escaped out of the hands of the kings of Assyria (v. 6), and therefore are concerned to put yourselves under the protection of the God of your fathers, that you be not quite swallowed up." Fifthly, "This is the only way of turning away the fierceness of God's anger from you (v. 8), which will certainly consume you if you continue stiff-necked." Lastly, "If you return to God in a way of duty, he will return to you in a way of mercy." This he begins with (v. 6) and concludes with, v. 9. In general, "You will find him gracious and merciful, and one that will not turn away his face from you, if you seek him, notwithstanding the provocations you have given him." Particularly, "You may hope that he will turn again the captivity of your brethren that are carried away, and bring them back to their own land." Could any thing be expressed more pathetically, more movingly? Could there be a better cause, or could it be better pleaded?
(2.) The entertainment which Hezekiah's messengers and message met with. It does not appear that Hoshea, who was now king of Israel, took any umbrage from, or gave any opposition to, the dispersing of these proclamations through his kingdom, nor that he forbade his subjects to accept the invitation. He seems to have left them entirely to their liberty. They might go to Jerusalem to worship if they pleased; for, though he did evil, yet not like the kings of Israel that were before him, 2 Kings xvii. 2. He saw ruin coming upon his kingdom, and, if any of his subjects would try this expedient to prevent it, they had his full permission. But, for the people, [1.] The generality of them slighted the call and turned a deaf ear to it. The messengers went from city to city, some to one and some to another, and used pressing entreaties with the people to come up to Jerusalem to keep the passover; but they were so far from complying with the message that they abused those that brought it, laughed them to scorn, and mocked them (v. 10), not only refused, but refused with disdain. Tell them of the God of Abraham! they knew him not, they had other gods to serve, Baal and Ashtaroth. Tell them of the sanctuary! their high places were as good. Tell them of God's mercy and wrath! they neither dreaded the one nor desired the other. No marvel that the king's messengers were thus despitefully used by this apostate race when God's messengers were so, his servants the prophets, who produced credentials from him. The destruction of the kingdom of the ten tribes was now at hand. It was but two or three years after this that the king of Assyria laid siege to Samaria, which ended in the captivity of those tribes. Just before this they had not only a king of their own that permitted them to return to God's sanctuary, but a king of Judah that earnestly invited them to do it. Had they generally accepted this invitation, it might have prevented their ruin; but their contempt of it hastened and aggravated it, and left them inexcusable. [2.] Yet there were some few that accepted the invitation. The message, though to some it was a savour of death unto death, was to others a savour of life unto life, v. 11. In the worst of times God has had a remnant; so he had here, many of Asher, Manasseh, and Zebulun (here is no mention of any out of Ephraim, though some of that tribe are mentioned, v. 18), humbled themselves, and came to Jerusalem, that is, were sorry for their sins and submitted to God. Pride keeps men from yielding themselves to the Lord; when that is brought down, the work is done.
2. A command was given to the men of Judah to attend this solemnity; and they universally obeyed it, v. 12. They did it with one heart, were all of a mind in it, and the hand of God gave them that one heart; for it is in the day of power that Christ's subjects are made willing. It is God that works both to will and to do. When people, at any time, manifest an unexpected forwardness to do that which is good, we must acknowledge that hand of God in it.
Adam Clarke: Commentary on the Bible - 1831
30:1: Hezekiah sent to all Israel - It is not easy to find out how this was permitted by the king of Israel; but it is generally allowed that Hoshea, who then reigned over Israel, was one of their best kings. And as the Jews allow that at this time both the golden calves had been carried away by the Assyrians, - that at Dan by Tiglath-pileser, and that at Bethel by Shalmaneser, - the people who chose to worship Jehovah at Jerusalem were freely permitted to do it, and Hezekiah had encouragement to make the proclamation in question.
2 Chronicles 30:2
Albert Barnes: Notes on the Bible - 1834
30:1: Compare Ch2 29:24 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:1: Israel: Ch2 11:13, Ch2 11:16
Ephraim: Ch2 30:10, Ch2 30:11, Ch2 25:7, Ch2 35:6; Hos 5:4, Hos 7:8, Hos 7:9, Hos 11:8
to the house: Deu 16:2-6
to keep: exo 12:3-20; Co1 5:7, Co1 5:8
John Gill
And Hezekiah sent to all Israel and Judah,.... Sent messengers to them, not only to the subjects of his own kingdom, Judah, but to all the Israelites that dwelt in it, who were come thither for the sake of religion, and the worship of God:
and wrote letters also to Ephraim and Manasseh; which are put for all the ten tribes, as appears from 2Chron 30:10 and are distinguished from Israel in the preceding clause:
that they should come to the house of the Lord at Jerusalem; not that he laid his commands upon them to come, they not being his subjects, namely, those of the ten tribes; but he hereby admonished them of their duty, and gave them a kind invitation, signifying the doors of the temple were open for them, and they were welcome to come thither:
to keep the passover unto the Lord God of Israel; to the glory of his name, who was the common Lord of them all, and whose command it was to keep the passover, and that at Jerusalem, and nowhere else, see Deut 16:1.
30:230:2: Եւ խորհեցաւ արքայ եւ իշխանքն, եւ ամենայն եկեղեցին որ յԵրուսաղէմ, առնել զպասեքն յամսեանն երկրորդի.
2 Արքան, իշխաններն ու բոլոր ժողովականները, որ գտնւում էին Երուսաղէմում, որոշեցին զատիկը տօնել երկրորդ ամսին,
2 Թագաւորն ու անոր իշխանները ու բոլոր ժողովուրդը Երուսաղէմի մէջ խորհուրդ ըրին, որ Զատիկը երկրորդ ամսուան մէջ տօնեն.
Եւ խորհեցաւ արքայ եւ իշխանքն, եւ ամենայն եկեղեցին որ յԵրուսաղէմ, առնել զպասեքն յամսեանն երկրորդի:

30:2: Եւ խորհեցաւ արքայ եւ իշխանքն, եւ ամենայն եկեղեցին որ յԵրուսաղէմ, առնել զպասեքն յամսեանն երկրորդի.
2 Արքան, իշխաններն ու բոլոր ժողովականները, որ գտնւում էին Երուսաղէմում, որոշեցին զատիկը տօնել երկրորդ ամսին,
2 Թագաւորն ու անոր իշխանները ու բոլոր ժողովուրդը Երուսաղէմի մէջ խորհուրդ ըրին, որ Զատիկը երկրորդ ամսուան մէջ տօնեն.
zohrab-1805▾ eastern-1994▾ western am▾
30:230:2 И положили на совете царь и князья его и все собрание в Иерусалиме совершить пасху во второй месяц,
30:2 καὶ και and; even ἐβουλεύσατο βουλευω intend; deliberate ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler καὶ και and; even πᾶσα πας all; every ἡ ο the ἐκκλησία εκκλησια assembly ἡ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ποιῆσαι ποιεω do; make τὸ ο the φασεκ φασεκ.1 the μηνὶ μην.1 month τῷ ο the δευτέρῳ δευτερος second
30:2 וַ wa וְ and יִּוָּעַ֨ץ yyiwwāʕˌaṣ יעץ advise הַ ha הַ the מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and שָׂרָ֛יו śārˈāʸw שַׂר chief וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הַ ha הַ the פֶּ֖סַח ppˌesaḥ פֶּסַח Passover בַּ ba בְּ in † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִֽי׃ ššēnˈî שֵׁנִי second
30:2. inito ergo consilio regis et principum et universi coetus Hierusalem decreverunt ut facerent phase mense secundoFor the king, taking counsel, and the princes, and all the assembly of Jerusalem, decreed to keep the phase the second month.
2. For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month:

30:2 И положили на совете царь и князья его и все собрание в Иерусалиме совершить пасху во второй месяц,
30:2
καὶ και and; even
ἐβουλεύσατο βουλευω intend; deliberate
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
καὶ και and; even
πᾶσα πας all; every
ο the
ἐκκλησία εκκλησια assembly
ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ποιῆσαι ποιεω do; make
τὸ ο the
φασεκ φασεκ.1 the
μηνὶ μην.1 month
τῷ ο the
δευτέρῳ δευτερος second
30:2
וַ wa וְ and
יִּוָּעַ֨ץ yyiwwāʕˌaṣ יעץ advise
הַ ha הַ the
מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
שָׂרָ֛יו śārˈāʸw שַׂר chief
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
קָּהָ֖ל qqāhˌāl קָהָל assembly
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הַ ha הַ the
פֶּ֖סַח ppˌesaḥ פֶּסַח Passover
בַּ ba בְּ in
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִֽי׃ ššēnˈî שֵׁנִי second
30:2. inito ergo consilio regis et principum et universi coetus Hierusalem decreverunt ut facerent phase mense secundo
For the king, taking counsel, and the princes, and all the assembly of Jerusalem, decreed to keep the phase the second month.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:2: In the second month - In Ijar, as they could not celebrate it in Nisan, the fourteenth of which month was the proper time. But as they could not complete the purgation of the temple, till the sixteenth of that month, therefore they were obliged to hold it now, or else adjourn it till the next year, which would have been fatal to that spirit of reformation which had now taken place. The law itself had given permission to those who were at a distance, and could not attend to the fourteenth of the first month, and to those who were accidentally defiled, and ought not to attend, to celebrate the passover on the fourteenth of the second month; see Num 9:10, Num 9:11. Hezekiah therefore, and his counsellors, thought that they might extend that to the people at large, because of the delay necessarily occasioned by the cleansing of the temple, which was granted to individuals in such cases as the above, and the result showed that they had not mistaken the mind of the Lord upon the subject.
2 Chronicles 30:6
Albert Barnes: Notes on the Bible - 1834
30:2: In the second month - Hezekiah and his counselors considered that the permission of the Law (see the marginal reference) might, under the circumstances, be extended to the whole people. It had been found impossible to complete the cleansing of the temple until the fourteenth day of the first month was past Ch2 29:17. It was, therefore, determined to defer it to the 14th of the second month, which allowed time for the priests generally to purify themselves, and for proclamation of the festival to be made throughout all Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:2: the king: Ch1 13:1-3; Pro 11:14, Pro 15:22; Ecc 4:13
in the second month: In Ijar, as they could not celebrate in Nisan, the 14th of which month was the proper time. But Hezekiah and his counsellors justly concluded, that the regulation of the 14th day of the second month, which had been made for individuals who were hindered from eating the passover at the appointed season, might in their present circumstances be extended to the people at large. Num 9:10, Num 9:11
Carl Friedrich Keil and Franz Delitzsch

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 (Num 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 (2Chron 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 (2Chron 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, 2Chron 30:3, which, when compared with that in 2Chron 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 2Chron 30:2, which, taken in connection with the mention of the first month in 2Chron 29:3, 2Chron 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 2Chron 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, 2Chron 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 2Chron 29:3, 2Chron 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 2Chron 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 (2Chron 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 (2Chron 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" (4Kings 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" (2Chron 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 1Chron 5:26. Finally, according to 2Chron 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 (2Chron 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" (2Chron 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. Jer 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, 2Chron 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 (Jer 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 (2Chron 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 2Chron 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 2Chron 30:14 and 2Chron 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.
Geneva 1599
For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the (b) second month.
(b) Though they should have done it in the first month, as in (Ex 12:18; Num 9:3), yet if any were not clean or else had a long journey, they could delay it to the second month, as in (Num 9:10-11).
John Gill
For the king had taken counsel, and his princes, and all the congregation in Jerusalem,.... He and his nobles, and the great sanhedrim or senate of the nation, had consulted together:
to keep the passover in the second month; in the month Ijar, as the Targum, because they could not keep it in the first month, as it should have been kept, according to the law of God, for the reasons following.
John Wesley
Second month - Which was against the common rule, but the doing of this in its proper time, namely, the fourteenth day of the first month was impossible, because the temple was not cleansed, nor they prepared. As there was a proviso in the law, that particular persons who were unclean in the first month, might keep the passover the fourteenth day of the second month, he doubted not but that might be extended by the whole congregation.
30:330:3: վասն զի ո՛չ կարացին առնել զնա ՚ի ժամանակին յայնմիկ, զի քահանայքն ո՛չ սրբեցան բաւականք, եւ ժողովուրդն ո՛չ ժողովեցաւ յԵրուսաղէմ։
3 որովհետեւ չէին կարողացել ժամանակին կատարել այն, քանի որ բաւական թուով քահանաներ դեռ չէին մաքրուել, եւ ժողովուրդը չէր հաւաքուել Երուսաղէմում:
3 Վասն զի այն ատեն կարող չէին զանիկա ընելու, քանզի պէտք եղածին չափ քահանաներ սրբուած չէին ու ժողովուրդը Երուսաղէմ հաւաքուած չէր։
վասն զի ոչ կարացին առնել զնա ի ժամանակին յայնմիկ, զի քահանայքն ոչ սրբեցան բաւականք, եւ ժողովուրդն ոչ ժողովեցաւ յԵրուսաղէմ:

30:3: վասն զի ո՛չ կարացին առնել զնա ՚ի ժամանակին յայնմիկ, զի քահանայքն ո՛չ սրբեցան բաւականք, եւ ժողովուրդն ո՛չ ժողովեցաւ յԵրուսաղէմ։
3 որովհետեւ չէին կարողացել ժամանակին կատարել այն, քանի որ բաւական թուով քահանաներ դեռ չէին մաքրուել, եւ ժողովուրդը չէր հաւաքուել Երուսաղէմում:
3 Վասն զի այն ատեն կարող չէին զանիկա ընելու, քանզի պէտք եղածին չափ քահանաներ սրբուած չէին ու ժողովուրդը Երուսաղէմ հաւաքուած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
30:330:3 ибо не могли совершить ее в свое время, потому что священники {еще} не освятились в достаточном числе и народ не собрался в Иерусалим.
30:3 οὐ ου not γὰρ γαρ for ἠδυνάσθησαν δυναμαι able; can αὐτὸ αυτος he; him ποιῆσαι ποιεω do; make ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ὅτι οτι since; that οἱ ο the ἱερεῖς ιερευς priest οὐχ ου not ἡγνίσθησαν αγνιζω purify ἱκανοί ικανος adequate; sufficient καὶ και and; even ὁ ο the λαὸς λαος populace; population οὐ ου not συνήχθη συναγω gather εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
30:3 כִּ֣י kˈî כִּי that לֹ֧א lˈō לֹא not יָכְל֛וּ yāḵᵊlˈû יכל be able לַ la לְ to עֲשֹׂתֹ֖ו ʕᵃśōṯˌô עשׂה make בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑יא hˈî הִיא she כִּ֤י kˈî כִּי that הַ ha הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest לֹֽא־ lˈō- לֹא not הִתְקַדְּשׁ֣וּ hiṯqaddᵊšˈû קדשׁ be holy לְ lᵊ לְ to מַ ma מָה what דַּ֔י ddˈay דַּי sufficiency וְ wᵊ וְ and הָ hā הַ the עָ֖ם ʕˌām עַם people לֹא־ lō- לֹא not נֶאֶסְפ֖וּ neʔesᵊfˌû אסף gather לִֽ lˈi לְ to ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
30:3. non enim occurrerant facere in tempore suo quia sacerdotes qui possent sufficere sanctificati non fuerant et populus necdum congregatus erat in HierusalemFor they could not keep it in its time; because there were not priests enough sanctified, and the people was not as yet gathered together to Jerusalem.
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.
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:

30:3 ибо не могли совершить ее в свое время, потому что священники {еще} не освятились в достаточном числе и народ не собрался в Иерусалим.
30:3
οὐ ου not
γὰρ γαρ for
ἠδυνάσθησαν δυναμαι able; can
αὐτὸ αυτος he; him
ποιῆσαι ποιεω do; make
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ὅτι οτι since; that
οἱ ο the
ἱερεῖς ιερευς priest
οὐχ ου not
ἡγνίσθησαν αγνιζω purify
ἱκανοί ικανος adequate; sufficient
καὶ και and; even
ο the
λαὸς λαος populace; population
οὐ ου not
συνήχθη συναγω gather
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
30:3
כִּ֣י kˈî כִּי that
לֹ֧א lˈō לֹא not
יָכְל֛וּ yāḵᵊlˈû יכל be able
לַ la לְ to
עֲשֹׂתֹ֖ו ʕᵃśōṯˌô עשׂה make
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֑יא hˈî הִיא she
כִּ֤י kˈî כִּי that
הַ ha הַ the
כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest
לֹֽא־ lˈō- לֹא not
הִתְקַדְּשׁ֣וּ hiṯqaddᵊšˈû קדשׁ be holy
לְ lᵊ לְ to
מַ ma מָה what
דַּ֔י ddˈay דַּי sufficiency
וְ wᵊ וְ and
הָ הַ the
עָ֖ם ʕˌām עַם people
לֹא־ lō- לֹא not
נֶאֶסְפ֖וּ neʔesᵊfˌû אסף gather
לִֽ lˈi לְ to
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
30:3. non enim occurrerant facere in tempore suo quia sacerdotes qui possent sufficere sanctificati non fuerant et populus necdum congregatus erat in Hierusalem
For they could not keep it in its time; because there were not priests enough sanctified, and the people was not as yet gathered together to Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:3: At that time - i. e. in the first month, at the time of the events mentioned in 2 Chr. 29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:3: at that time: Exo 12:6, Exo 12:18
because: Ch2 29:34
John Gill
For they could not keep it at the time,.... In the month Nisan, as the Targum adds, on the fourteenth day of the month, as the law enjoined, because the cleansing of the temple was not finished until the sixteenth day, see 2Chron 29:17 and, besides this, two other reasons follow:
because the priests had not sanctified themselves sufficiently; that is, a sufficient number of them were not sanctified, to slay all the passover lambs the people that came to the feast would want:
neither had the people gathered themselves together to Jerusalem; they had no notice of it, nor summons for it; and it was required that, at such a time, all the males in the land should appear at Jerusalem; but this custom having been long disused, it required time to acquaint them of the revival of it.
John Wesley
They kept - Not in the same manner as they had done the former, V. 3. Sufficiently - In such manner as was fit, nor in such numbers as but in the solemn worship of God, by sacrifices, and prayers, and praise, were necessary for the slaying and offering of so many thousands of and publick instruction of that great congregation in the good knowledge paschal - offerings, as appears, because they were not sufficient for of the Lord; which was most necessary for the people after so long and those offerings, which were comparatively few, 2Chron 29:32-34. dismal a night of ignorance, superstition and idolatry.
30:430:4: Եւ հաճոյ թուեցաւ բանն առաջի արքայի՝ եւ առաջի եկեղեցւոյն.
4 Սա ընդունելի թուաց արքային ու հաւաքուածներին,
4 Այս բանը թագաւորին առջեւ ու բոլոր ժողովուրդին հաճելի երեւցաւ։
Եւ հաճոյ թուեցաւ բանն առաջի արքայի եւ առաջի եկեղեցւոյն:

30:4: Եւ հաճոյ թուեցաւ բանն առաջի արքայի՝ եւ առաջի եկեղեցւոյն.
4 Սա ընդունելի թուաց արքային ու հաւաքուածներին,
4 Այս բանը թագաւորին առջեւ ու բոլոր ժողովուրդին հաճելի երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:430:4 И понравилось это царю и всему собранию.
30:4 καὶ και and; even ἤρεσεν αρεσκω accommodate; please ὁ ο the λόγος λογος word; log ἐναντίον εναντιον next to; before τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἐναντίον εναντιον next to; before τῆς ο the ἐκκλησίας εκκλησια assembly
30:4 וַ wa וְ and יִּישַׁ֥ר yyîšˌar ישׁר be right הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and בְ vᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole הַ ha הַ the קָּהָֽל׃ qqāhˈāl קָהָל assembly
30:4. placuitque sermo regi et omni multitudiniAnd the thing pleased the king, and all the people.
4. And the thing was right in the eyes of the king and of all the congregation.
And the thing pleased the king and all the congregation:

30:4 И понравилось это царю и всему собранию.
30:4
καὶ και and; even
ἤρεσεν αρεσκω accommodate; please
ο the
λόγος λογος word; log
ἐναντίον εναντιον next to; before
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἐναντίον εναντιον next to; before
τῆς ο the
ἐκκλησίας εκκλησια assembly
30:4
וַ wa וְ and
יִּישַׁ֥ר yyîšˌar ישׁר be right
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
בְ vᵊ בְּ in
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
הַ ha הַ the
קָּהָֽל׃ qqāhˈāl קָהָל assembly
30:4. placuitque sermo regi et omni multitudini
And the thing pleased the king, and all the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:4: pleased the king: Heb. was right in the eyes of the king, Ch1 13:4
John Gill
And the thing pleased the king, and all the congregation. They all unanimously agreed to it, and determined it should be done.
30:530:5: եւ հաստատեցին բան, զի անցցեն քարոզքն ընդ ամենայն Իսրայէլ, ՚ի Բերսաբէէ մինչեւ ՚ի Դան, գա՛լ եւ առնել զպասեքն Տեառն Աստուծոյ Իսրայէլի յԵրուսաղէմ. վասն զի բազմութիւնն ո՛չ արար ըստ գրոյն։
5 եւ նրանք որոշեցին, որ ամբողջ Իսրայէլ լուր ուղարկեն, Բերսաբէէից մինչեւ Դան, որպէսզի գան եւ Իսրայէլի Տէր Աստծու զատիկը տօնեն Երուսաղէմում, քանզի քիչ մարդ էր հաւաքուել, հակառակ Գրուածքի թելադրանքին:
5 Այնպէս որոշեցին, որ բոլոր Իսրայէլի մէջ Բերսաբէէն մինչեւ Դան լուր ղրկեն, որպէս զի գան ու Երուսաղէմի մէջ Իսրայէլի Տէր Աստուծոյն Զատիկը տօնեն. քանզի շատ ատենէ ի վեր գրուածին պէս ըրած չէին։
եւ հաստատեցին բան, զի անցցեն քարոզքն ընդ ամենայն Իսրայէլ, ի Բերսաբէէ մինչեւ ի Դան, գալ եւ առնել զպասեքն Տեառն Աստուծոյ Իսրայելի յԵրուսաղէմ. վասն զի [389]բազմութիւնն ոչ արար`` ըստ գրոյն:

30:5: եւ հաստատեցին բան, զի անցցեն քարոզքն ընդ ամենայն Իսրայէլ, ՚ի Բերսաբէէ մինչեւ ՚ի Դան, գա՛լ եւ առնել զպասեքն Տեառն Աստուծոյ Իսրայէլի յԵրուսաղէմ. վասն զի բազմութիւնն ո՛չ արար ըստ գրոյն։
5 եւ նրանք որոշեցին, որ ամբողջ Իսրայէլ լուր ուղարկեն, Բերսաբէէից մինչեւ Դան, որպէսզի գան եւ Իսրայէլի Տէր Աստծու զատիկը տօնեն Երուսաղէմում, քանզի քիչ մարդ էր հաւաքուել, հակառակ Գրուածքի թելադրանքին:
5 Այնպէս որոշեցին, որ բոլոր Իսրայէլի մէջ Բերսաբէէն մինչեւ Դան լուր ղրկեն, որպէս զի գան ու Երուսաղէմի մէջ Իսրայէլի Տէր Աստուծոյն Զատիկը տօնեն. քանզի շատ ատենէ ի վեր գրուածին պէս ըրած չէին։
zohrab-1805▾ eastern-1994▾ western am▾
30:530:5 И определили объявить по всему Израилю, от Вирсавии до Дана, чтобы шли в Иерусалим для совершения пасхи Господу Богу Израилеву, потому что давно не совершали {ее}, как предписано.
30:5 καὶ και and; even ἔστησαν ιστημι stand; establish λόγον λογος word; log διελθεῖν διερχομαι pass through; spread κήρυγμα κηρυγμα edict; proclamation ἐν εν in παντὶ πας all; every Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away Βηρσαβεε βηρσαβεε till; until Δαν δαν come; go ποιῆσαι ποιεω do; make τὸ ο the φασεκ φασεκ.1 lord; master θεῷ θεος God Ισραηλ ισραηλ.1 Israel ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that πλῆθος πληθος multitude; quantity οὐκ ου not ἐποίησεν ποιεω do; make κατὰ κατα down; by τὴν ο the γραφήν γραφη scripture
30:5 וַ wa וְ and יַּֽעֲמִ֣ידוּ yyˈaʕᵃmˈîḏû עמד stand דָבָ֗ר ḏāvˈār דָּבָר word לְ lᵊ לְ to הַעֲבִ֨יר haʕᵃvˌîr עבר pass קֹ֤ול qˈôl קֹול sound בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from בְּאֵֽר־ bbᵊʔˈēr- בְּאֵר well שֶׁ֣בַע šˈevaʕ שֶׁבַע Sheba וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto דָּ֔ן dˈān דָּן Dan לָ lā לְ to בֹ֞וא vˈô בוא come לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make פֶּ֛סַח pˈesaḥ פֶּסַח Passover לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not לָ lā לְ to רֹ֛ב rˈōv רֹב multitude עָשׂ֖וּ ʕāśˌû עשׂה make כַּ ka כְּ as † הַ the כָּתֽוּב׃ kkāṯˈûv כתב write
30:5. et decreverunt ut mitterent nuntios in universum Israhel de Bersabee usque Dan ut venirent et facerent phase Domino Deo Israhel in Hierusalem multi enim non fecerant sicut lege praescriptum estAnd they decreed to send messengers to all Israel from Bersabee even to Dan, that they should come, and keep the phase to the Lord the God of Israel in Jerusalem: for many had not kept it as it is prescribed by the law.
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 the LORD, the God of Israel, at Jerusalem: for they had not kept it in great numbers in such sort as it is written.
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 the LORD God of Israel at Jerusalem: for they had not done [it] of a long [time in such sort] as it was written:

30:5 И определили объявить по всему Израилю, от Вирсавии до Дана, чтобы шли в Иерусалим для совершения пасхи Господу Богу Израилеву, потому что давно не совершали {ее}, как предписано.
30:5
καὶ και and; even
ἔστησαν ιστημι stand; establish
λόγον λογος word; log
διελθεῖν διερχομαι pass through; spread
κήρυγμα κηρυγμα edict; proclamation
ἐν εν in
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
Βηρσαβεε βηρσαβεε till; until
Δαν δαν come; go
ποιῆσαι ποιεω do; make
τὸ ο the
φασεκ φασεκ.1 lord; master
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ὅτι οτι since; that
πλῆθος πληθος multitude; quantity
οὐκ ου not
ἐποίησεν ποιεω do; make
κατὰ κατα down; by
τὴν ο the
γραφήν γραφη scripture
30:5
וַ wa וְ and
יַּֽעֲמִ֣ידוּ yyˈaʕᵃmˈîḏû עמד stand
דָבָ֗ר ḏāvˈār דָּבָר word
לְ lᵊ לְ to
הַעֲבִ֨יר haʕᵃvˌîr עבר pass
קֹ֤ול qˈôl קֹול sound
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
בְּאֵֽר־ bbᵊʔˈēr- בְּאֵר well
שֶׁ֣בַע šˈevaʕ שֶׁבַע Sheba
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
דָּ֔ן dˈān דָּן Dan
לָ לְ to
בֹ֞וא vˈô בוא come
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
פֶּ֛סַח pˈesaḥ פֶּסַח Passover
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
לָ לְ to
רֹ֛ב rˈōv רֹב multitude
עָשׂ֖וּ ʕāśˌû עשׂה make
כַּ ka כְּ as
הַ the
כָּתֽוּב׃ kkāṯˈûv כתב write
30:5. et decreverunt ut mitterent nuntios in universum Israhel de Bersabee usque Dan ut venirent et facerent phase Domino Deo Israhel in Hierusalem multi enim non fecerant sicut lege praescriptum est
And they decreed to send messengers to all Israel from Bersabee even to Dan, that they should come, and keep the phase to the Lord the God of Israel in Jerusalem: for many had not kept it as it is prescribed by the law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:5: They had not done it ... - Some prefer, "they had not kept it in full numbers, as it was written" - i. e. "they (the Israelites of the northern kingdom) had not (for some while) kept the Passover in full numbers, as the Law required."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:5: established: Ezr 6:8-12; Est 3:12-15, Est 8:8-10, Est 9:20, Est 9:21; Dan 6:8
to make proclamation: Ch2 24:9, Ch2 36:22; Lev 23:2, Lev 23:4; Dan. 4:1-33
from Beersheba: Jdg 20:1
for they: Ch2 35:18; Deu 12:32; Co1 11:2
Carl Friedrich Keil and Franz Delitzsch

They established the matter (דּבר יעמידוּ, Vulg. rightly, according to the sense, decreverunt), to make proclamation throughout all Israel, from Beersheba to Dan (cf. Judg 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 2Chron 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.
Geneva 1599
So they established a decree to make proclamation throughout all Israel, from (c) 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] (d) as it was written.
(c) From one end of the land to the other, north and south.
(d) In such sort and perfection as God had appointed.
John Gill
So they established a decree, to make proclamation throughout all Israel,.... Passed a vote, that heralds should be appointed and sent to proclaim it throughout the land, that all might know it, and none plead ignorance:
from Beersheba even to Dan; the one being the southern and the other the northern boundary of the whole land of Israel:
that they should come to keep the passover unto the Lord God of Israel at Jerusalem: the only proper place where it was to be kept:
for they had not done it of a long time in such sort as it was written; as prescribed in the law those of the ten tribes had not observed it from the time of the schism of Jeroboam, and many in the kingdom of Judah had neglected it, at least had not kept it as the law required; for the phrase which we render "of a long time" rather respects a multitude of persons than length of time, who had been very deficient in their observance of this ordinance; the Targum is, that"many had not done it in its time, in Nisan,''and suggests that it was kept twice this year, first in Nisan by a few, and now again in the second month Ijar, and which is the sense of some Talmudic writers (p), but has no foundation in the text.
(p) T. Bab. Sanhedrin, fol. 12. 2.
30:630:6: Եւ գնացին սուրհանդակքն հանդերձ թղթովքն ՚ի թագաւորէն եւ յիշխանացն՝ յամենայն Իսրայէլ եւ Յուդաս, ըստ հրամանի թագաւորին։ Եւ ասէին ցորդիսն Իսրայէլի. Դարձարո՛ւք առ Տէր Աստուած Աբրահամու Սահակայ եւ Յակոբայ, եւ դարձցի նա առ ապրեալսդ եւ մնացեալսդ ՚ի ձեռաց արքային Ասորեստանեայց[4691]։ [4691] Ոմանք. Թագաւորին Ասորեստանեայց։
6 Սուրհանդակները, ըստ թագաւորի հրամանի, թագաւորի ու իշխանների նամակներով գնացին ամբողջ Իսրայէլի ու Յուդայի բնակիչների մօտ եւ ասացին իսրայէլացիներին. «Դարձէ՛ք դէպի Աբրահամի, Իսահակի եւ Յակոբի Տէր Աստուածը, որ նա էլ դառնայ դէպի փրկուածներդ ու Ասորեստանի արքայի ձեռքից ազատուածներդ:
6 Սուրհանդակները թագաւորին ու իշխաններուն նամակներովը բոլոր Իսրայէլ ու Յուդա գացին ու թագաւորին հրամանին համեմատ ըսին. «Ո՛վ Իսրայէլի որդիներ, Աբրահամին, Իսահակին ու Իսրայէլին Տէր Աստուծոյն դարձէ՛ք ու ան ալ պիտի դառնայ ձեզի, որ Ասորեստանի թագաւորներուն ձեռքէն ազատուելով՝ ձեր երկիրը մնացեր էք։
Եւ գնացին սուրհանդակքն հանդերձ թղթովքն ի թագաւորէն եւ յիշխանացն յամենայն Իսրայէլ եւ Յուդաս, ըստ հրամանի թագաւորին. եւ ասէին ցորդիսն Իսրայելի. Դարձարուք առ Տէր Աստուած Աբրահամու, Իսահակայ եւ [390]Յակոբայ, եւ դարձցի նա առ ապրեալսդ եւ մնացեալսդ ի ձեռաց արքային Ասորեստանեայց:

30:6: Եւ գնացին սուրհանդակքն հանդերձ թղթովքն ՚ի թագաւորէն եւ յիշխանացն՝ յամենայն Իսրայէլ եւ Յուդաս, ըստ հրամանի թագաւորին։ Եւ ասէին ցորդիսն Իսրայէլի. Դարձարո՛ւք առ Տէր Աստուած Աբրահամու Սահակայ եւ Յակոբայ, եւ դարձցի նա առ ապրեալսդ եւ մնացեալսդ ՚ի ձեռաց արքային Ասորեստանեայց[4691]։
[4691] Ոմանք. Թագաւորին Ասորեստանեայց։
6 Սուրհանդակները, ըստ թագաւորի հրամանի, թագաւորի ու իշխանների նամակներով գնացին ամբողջ Իսրայէլի ու Յուդայի բնակիչների մօտ եւ ասացին իսրայէլացիներին. «Դարձէ՛ք դէպի Աբրահամի, Իսահակի եւ Յակոբի Տէր Աստուածը, որ նա էլ դառնայ դէպի փրկուածներդ ու Ասորեստանի արքայի ձեռքից ազատուածներդ:
6 Սուրհանդակները թագաւորին ու իշխաններուն նամակներովը բոլոր Իսրայէլ ու Յուդա գացին ու թագաւորին հրամանին համեմատ ըսին. «Ո՛վ Իսրայէլի որդիներ, Աբրահամին, Իսահակին ու Իսրայէլին Տէր Աստուծոյն դարձէ՛ք ու ան ալ պիտի դառնայ ձեզի, որ Ասորեստանի թագաւորներուն ձեռքէն ազատուելով՝ ձեր երկիրը մնացեր էք։
zohrab-1805▾ eastern-1994▾ western am▾
30:630:6 И пошли гонцы с письмами от царя и от князей его по всей {земле} Израильской и Иудее, и по повелению царя говорили: дети Израиля! обратитесь к Господу Богу Авраама, Исаака и Израиля, и Он обратится к остатку, уцелевшему у вас от руки царей Ассирийских.
30:6 καὶ και and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the τρέχοντες τρεχω run σὺν συν with; [definite object marker] ταῖς ο the ἐπιστολαῖς επιστολη letter παρὰ παρα from; by τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even τῶν ο the ἀρχόντων αρχων ruling; ruler εἰς εις into; for πάντα πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδαν ιουδας Ioudas; Iuthas κατὰ κατα down; by τὸ ο the πρόσταγμα προσταγμα the βασιλέως βασιλευς monarch; king λέγοντες λεγω tell; declare υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐπιστρέψατε επιστρεφω turn around; return πρὸς προς to; toward θεὸν θεος God Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return τοὺς ο the ἀνασεσῳσμένους ανασωζω the καταλειφθέντας καταλειπω leave behind; remain ἀπὸ απο from; away χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Ασσουρ ασσουρ Assour; Assur
30:6 וַ wa וְ and יֵּלְכוּ֩ yyēlᵊḵˌû הלך walk הָ hā הַ the רָצִ֨ים rāṣˌîm רוץ run בָּֽ bˈā בְּ in † הַ the אִגְּרֹ֜ות ʔiggᵊrˈôṯ אִגֶּרֶת letter מִ mi מִן from יַּ֧ד yyˈaḏ יָד hand הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and שָׂרָ֗יו śārˈāʸw שַׂר chief בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וּ û וְ and כְ ḵᵊ כְּ as מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel שׁ֤וּבוּ šˈûvû שׁוב return אֶל־ ʔel- אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s) אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac וְ wᵊ וְ and יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יָשֹׁב֙ yāšˌōv שׁוב return אֶל־ ʔel- אֶל to הַ ha הַ the פְּלֵיטָ֔ה ppᵊlêṭˈā פְּלֵיטָה escape הַ ha הַ the נִּשְׁאֶ֣רֶת nnišʔˈereṯ שׁאר remain לָכֶ֔ם lāḵˈem לְ to מִ mi מִן from כַּ֖ף kkˌaf כַּף palm מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
30:6. perrexeruntque cursores cum epistulis ex regis imperio et principum eius in universum Israhel et Iudam iuxta quod rex iusserat praedicantes filii Israhel revertimini ad Dominum Deum Abraham et Isaac et Israhel et revertetur ad reliquias quae effugerunt manum regis AssyriorumAnd the posts went with letters by commandment of the king, and his princes, to all Israel and Juda, proclaiming according to the king's orders: Ye children of Israel, turn again to the Lord the God of Abraham, and of Isaac, and of Israel: and he will return to the remnant of you that have escaped the hand of the king of the Assyrians.
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, 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.
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:

30:6 И пошли гонцы с письмами от царя и от князей его по всей {земле} Израильской и Иудее, и по повелению царя говорили: дети Израиля! обратитесь к Господу Богу Авраама, Исаака и Израиля, и Он обратится к остатку, уцелевшему у вас от руки царей Ассирийских.
30:6
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
τρέχοντες τρεχω run
σὺν συν with; [definite object marker]
ταῖς ο the
ἐπιστολαῖς επιστολη letter
παρὰ παρα from; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τῶν ο the
ἀρχόντων αρχων ruling; ruler
εἰς εις into; for
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδαν ιουδας Ioudas; Iuthas
κατὰ κατα down; by
τὸ ο the
πρόσταγμα προσταγμα the
βασιλέως βασιλευς monarch; king
λέγοντες λεγω tell; declare
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐπιστρέψατε επιστρεφω turn around; return
πρὸς προς to; toward
θεὸν θεος God
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
τοὺς ο the
ἀνασεσῳσμένους ανασωζω the
καταλειφθέντας καταλειπω leave behind; remain
ἀπὸ απο from; away
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Ασσουρ ασσουρ Assour; Assur
30:6
וַ wa וְ and
יֵּלְכוּ֩ yyēlᵊḵˌû הלך walk
הָ הַ the
רָצִ֨ים rāṣˌîm רוץ run
בָּֽ bˈā בְּ in
הַ the
אִגְּרֹ֜ות ʔiggᵊrˈôṯ אִגֶּרֶת letter
מִ mi מִן from
יַּ֧ד yyˈaḏ יָד hand
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
שָׂרָ֗יו śārˈāʸw שַׂר chief
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah
וּ û וְ and
כְ ḵᵊ כְּ as
מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שׁ֤וּבוּ šˈûvû שׁוב return
אֶל־ ʔel- אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s)
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
וְ wᵊ וְ and
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יָשֹׁב֙ yāšˌōv שׁוב return
אֶל־ ʔel- אֶל to
הַ ha הַ the
פְּלֵיטָ֔ה ppᵊlêṭˈā פְּלֵיטָה escape
הַ ha הַ the
נִּשְׁאֶ֣רֶת nnišʔˈereṯ שׁאר remain
לָכֶ֔ם lāḵˈem לְ to
מִ mi מִן from
כַּ֖ף kkˌaf כַּף palm
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
30:6. perrexeruntque cursores cum epistulis ex regis imperio et principum eius in universum Israhel et Iudam iuxta quod rex iusserat praedicantes filii Israhel revertimini ad Dominum Deum Abraham et Isaac et Israhel et revertetur ad reliquias quae effugerunt manum regis Assyriorum
And the posts went with letters by commandment of the king, and his princes, to all Israel and Juda, proclaiming according to the king's orders: Ye children of Israel, turn again to the Lord the God of Abraham, and of Isaac, and of Israel: and he will return to the remnant of you that have escaped the hand of the king of the Assyrians.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:6: So the posts went - רצים ratsim, the runners or couriers; persons who were usually employed to carry messages; men who were light of foot, and confidential.
2 Chronicles 30:9
Albert Barnes: Notes on the Bible - 1834
30:6: The posts went - The bearers of the letters were probably the "runners" who formed a portion of the king's body-guard (Kg2 10:25 note).
The kings of Assyria - Pul, Tiglath-pileser, and Shalmaneser may all be referred to in this passage (compare the marginal reference and Kg2 17:3). The passage by no means implies that the fall of Samaria and final captivity of the Israelites had as yet taken place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:6: the posts went: Ratzim, "runners," or couriers, of the same kind as the running footmen, who were formerly, before the establishment of posts, and still are in some places, trained, and kept on purpose to convey dispatches speedily by running. Job 9:25; Est 8:14; Jer 51:31
the king: Heb. the hand of the king
turn again: Isa 55:6, Isa 55:7; Jer 4:1; Lam 5:21; Eze 33:11; Hos 14:1; Joe 2:12-14; Jam 4:8
and he will: Isa 6:13
escaped: Ch2 28:20; Kg2 15:19, Kg2 15:29; Ch1 5:26; Isa 1:9
Carl Friedrich Keil and Franz Delitzsch

"The runners (whether soldiers of the royal body-guard, cf. 2Chron 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.
Geneva 1599
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 (e) he will return to the remnant of you, that are escaped out of the hand of the kings of Assyria.
(e) He will have compassion on them and preserve them.
John Gill
So the posts went with the letters from the king and his princes throughout all Israel and Judah,.... Both through the kingdoms of the ten tribes of Israel, and the kingdom of the two tribes of Judah and Benjamin:
and according to the commandment of the king, saying; so they were ordered by the king to say, when they delivered the letters which by the king's commandment they carried; or this was the purport of them, as follows, especially of those that were sent to the ten tribes:
ye children of Israel, turn again unto the Lord God of Abraham, Isaac, and Israel; from whom they had revolted, and from whose worship they had departed, by setting up and serving the calves at Dan and Bethel:
and he will return to the remnant of you that are escaped out of the hand of the king of Assyria; Pul and Tiglathpileser, who had both invaded their land, and the latter had taken many of their cities, and carried the inhabitants captive, 4Kings 15:19.
Robert Jamieson, A. R. Fausset and David Brown
the posts--that is, runners, or royal messengers, who were taken from the king's bodyguard (2Chron 23:1-2). Each, well mounted, had a certain number of miles to traverse. Having performed his course, he was relieved by another, who had to scour an equal extent of ground; so that, as the government messengers were despatched in all directions, public edicts were speedily diffused throughout the country. The proclamation of Hezekiah was followed by a verbal address from himself, piously urging the duty, and setting forth the advantages, of a return to the pure faith and institutions which God had delivered to their ancestors through Moses.
the remnant of you, that are escaped out of the hand of the kings of Assyria--This implies that several expeditions against Israel had already been made by Assyrian invaders--by Pul (4Kings 15:19), but none of the people were then removed; at a later period by Tiglath-pileser, when it appears that numbers among the tribes east of Jordan (1Chron 5:26), and afterwards in the northern parts of Israel (4Kings 15:20), were carried into foreign exile. The invasion of Shalmaneser cannot be alluded to, as it did not take place till the sixth year of Hezekiah's reign (4Kings 17:6; 4Kings 18:9-12).
30:730:7: Եւ մի՛ լինիք իբրեւ զեղբերսն ձեր, եւ զհարսն ձեր որք ՚ի բաց կացին ՚ի Տեառնէ Աստուծոյ հարցն իւրեանց, եւ մատնեաց զնոսա ՚ի կործանումն որպէս դուք տեսանէք։
7 Մի՛ նմանուէք ձեր եղբայրներին ու հայրերին, որոնք ընդվզեցին իրենց հայրերի Տէր Աստծու դէմ, եւ նա նրանց կործանման մատնեց, ինչպէս դուք տեսնում էք:
7 Ձեր հայրերուն պէս ու ձեր եղբայրներուն պէս մի՛ ըլլաք, որոնք իրենց հայրերուն Տէր Աստուծոյն դէմ ապստամբեցան. ան ալ զանոնք կործանման մատնեց, ինչպէս դուք կը տեսնէք։
Եւ մի՛ լինիք իբրեւ զեղբարսն ձեր եւ զհարսն ձեր որք ի բաց կացին ի Տեառնէ Աստուծոյ հարցն իւրեանց, եւ մատնեաց զնոսա ի կործանումն, որպէս դուք տեսանէք:

30:7: Եւ մի՛ լինիք իբրեւ զեղբերսն ձեր, եւ զհարսն ձեր որք ՚ի բաց կացին ՚ի Տեառնէ Աստուծոյ հարցն իւրեանց, եւ մատնեաց զնոսա ՚ի կործանումն որպէս դուք տեսանէք։
7 Մի՛ նմանուէք ձեր եղբայրներին ու հայրերին, որոնք ընդվզեցին իրենց հայրերի Տէր Աստծու դէմ, եւ նա նրանց կործանման մատնեց, ինչպէս դուք տեսնում էք:
7 Ձեր հայրերուն պէս ու ձեր եղբայրներուն պէս մի՛ ըլլաք, որոնք իրենց հայրերուն Տէր Աստուծոյն դէմ ապստամբեցան. ան ալ զանոնք կործանման մատնեց, ինչպէս դուք կը տեսնէք։
zohrab-1805▾ eastern-1994▾ western am▾
30:730:7 И не будьте таковы, как отцы ваши и братья ваши, которые беззаконно поступали пред Господом Богом отцов своих; и Он предал их на опустошение, как вы видите.
30:7 καὶ και and; even μὴ μη not γίνεσθε γινομαι happen; become καθὼς καθως just as / like οἱ ο the πατέρες πατηρ father ὑμῶν υμων your καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother ὑμῶν υμων your οἳ ος who; what ἀπέστησαν αφιστημι distance; keep distance ἀπὸ απο from; away κυρίου κυριος lord; master θεοῦ θεος God πατέρων πατηρ father αὐτῶν αυτος he; him καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for ἐρήμωσιν ερημωσις desolation καθὼς καθως just as / like ὑμεῖς υμεις you ὁρᾶτε οραω view; see
30:7 וְ wᵊ וְ and אַל־ ʔal- אַל not תִּֽהְי֗וּ tˈihyˈû היה be כַּ ka כְּ as אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father וְ wᵊ וְ and כַ֣ ḵˈa כְּ as אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מָעֲל֔וּ māʕᵃlˈû מעל be unfaithful בַּ ba בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹותֵיהֶ֑ם ʔᵃvôṯêhˈem אָב father וַ wa וְ and יִּתְּנֵ֣ם yyittᵊnˈēm נתן give לְ lᵊ לְ to שַׁמָּ֔ה šammˈā שַׁמָּה destruction כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֥ם ʔattˌem אַתֶּם you רֹאִֽים׃ rōʔˈîm ראה see
30:7. nolite fieri sicut patres vestri et fratres qui recesserunt a Domino Deo patrum suorum et tradidit eos in interitum ut ipsi cernitisBe not like your fathers, and brethren, who departed from the Lord the God of their fathers, and he hath given them up to destruction, as you see.
7. And be not ye like your fathers, and like your brethren, which trespassed against the LORD, the God of their fathers, so that he gave them up to desolation, as ye see.
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:

30:7 И не будьте таковы, как отцы ваши и братья ваши, которые беззаконно поступали пред Господом Богом отцов своих; и Он предал их на опустошение, как вы видите.
30:7
καὶ και and; even
μὴ μη not
γίνεσθε γινομαι happen; become
καθὼς καθως just as / like
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
καὶ και and; even
οἱ ο the
ἀδελφοὶ αδελφος brother
ὑμῶν υμων your
οἳ ος who; what
ἀπέστησαν αφιστημι distance; keep distance
ἀπὸ απο from; away
κυρίου κυριος lord; master
θεοῦ θεος God
πατέρων πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
εἰς εις into; for
ἐρήμωσιν ερημωσις desolation
καθὼς καθως just as / like
ὑμεῖς υμεις you
ὁρᾶτε οραω view; see
30:7
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּֽהְי֗וּ tˈihyˈû היה be
כַּ ka כְּ as
אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father
וְ wᵊ וְ and
כַ֣ ḵˈa כְּ as
אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מָעֲל֔וּ māʕᵃlˈû מעל be unfaithful
בַּ ba בְּ in
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹותֵיהֶ֑ם ʔᵃvôṯêhˈem אָב father
וַ wa וְ and
יִּתְּנֵ֣ם yyittᵊnˈēm נתן give
לְ lᵊ לְ to
שַׁמָּ֔ה šammˈā שַׁמָּה destruction
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֥ם ʔattˌem אַתֶּם you
רֹאִֽים׃ rōʔˈîm ראה see
30:7. nolite fieri sicut patres vestri et fratres qui recesserunt a Domino Deo patrum suorum et tradidit eos in interitum ut ipsi cernitis
Be not like your fathers, and brethren, who departed from the Lord the God of their fathers, and he hath given them up to destruction, as you see.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:7: like: Eze 20:13-18; Zac 1:3, Zac 1:4
as: Ch2 29:8
Carl Friedrich Keil and Franz Delitzsch

Be not like your fathers, your brethren, i.e., those carried away by Tiglath and Shalmaneser. On לשׁמּה יתּגם cf. 2Chron 29:8.
John Gill
And be not ye like your fathers, and like your brethren, which trespassed against the Lord God of their fathers,.... By worshipping the calves, and neglecting the service of God in the temple at Jerusalem; the Targum is,"which acted deceitfully with the Word of the Lord their God:"
who therefore gave them up to desolation, as ye see; some part of the land of Israel being already made desolate by the kings of Assyria, which was very visible.
30:830:8: Եւ արդ՝ մի՛ խստացուցանէք զպարանոցս ձեր. տո՛ւք փառս Աստուծոյ. եւ մտէ՛ք ՚ի սրբութիւնս նորա զորս սրբեաց յաւիտեան. եւ ծառայեցէ՛ք Տեառն Աստուծոյ ձերում, եւ դարձուսցէ ՚ի ձէնջ զբարկութիւն սրտմտութեան իւրոյ[4692]։ [4692] Ոմանք. Փառս Տեառն Աստուծոյ... զոր սրբեաց յաւ՛՛։
8 Արդ, կամակորութիւն մի՛ արէք, փա՛ռք տուէք Աստծուն, մտէ՛ք նրա սրբարանը, որը նա սրբացրել է յաւիտեան, ծառայեցէ՛ք ձեր Տէր Աստծուն, որ նա ձեր վրայից վերացնի իր սաստիկ բարկութիւնը:
8 Ուրեմն ձեր հայրերուն պէս ձեր պարանոցը մի՛ խստացնէք. հնազանդեցէ՛ք* Տէրոջը ու եկէ՛ք անոր սրբարանը, որ ինք յաւիտեան սրբած է ու ձեր Տէր Աստուծոյն ծառայութիւն ըրէ՛ք, որպէս զի անոր սաստիկ բարկութիւնը իջնէ
Եւ արդ մի՛ խստացուցանէք զպարանոցս [391]ձեր. տուք փառս Աստուծոյ``, եւ մտէք ի սրբութիւնս նորա զոր սրբեաց յաւիտեան, եւ ծառայեցէք Տեառն Աստուծոյ ձերում, եւ դարձուսցէ ի ձէնջ զբարկութիւն սրտմտութեան իւրոյ:

30:8: Եւ արդ՝ մի՛ խստացուցանէք զպարանոցս ձեր. տո՛ւք փառս Աստուծոյ. եւ մտէ՛ք ՚ի սրբութիւնս նորա զորս սրբեաց յաւիտեան. եւ ծառայեցէ՛ք Տեառն Աստուծոյ ձերում, եւ դարձուսցէ ՚ի ձէնջ զբարկութիւն սրտմտութեան իւրոյ[4692]։
[4692] Ոմանք. Փառս Տեառն Աստուծոյ... զոր սրբեաց յաւ՛՛։
8 Արդ, կամակորութիւն մի՛ արէք, փա՛ռք տուէք Աստծուն, մտէ՛ք նրա սրբարանը, որը նա սրբացրել է յաւիտեան, ծառայեցէ՛ք ձեր Տէր Աստծուն, որ նա ձեր վրայից վերացնի իր սաստիկ բարկութիւնը:
8 Ուրեմն ձեր հայրերուն պէս ձեր պարանոցը մի՛ խստացնէք. հնազանդեցէ՛ք* Տէրոջը ու եկէ՛ք անոր սրբարանը, որ ինք յաւիտեան սրբած է ու ձեր Տէր Աստուծոյն ծառայութիւն ըրէ՛ք, որպէս զի անոր սաստիկ բարկութիւնը իջնէ
zohrab-1805▾ eastern-1994▾ western am▾
30:830:8 Ныне не будьте жестоковыйны, как отцы ваши, покоритесь Господу и приходите во святилище Его, которое Он освятил навек; и служите Господу Богу вашему, и Он отвратит от вас пламень гнева Своего.
30:8 καὶ και and; even νῦν νυν now; present μὴ μη not σκληρύνητε σκληρυνω harden τοὺς ο the τραχήλους τραχηλος neck ὑμῶν υμων your δότε διδωμι give; deposit δόξαν δοξα glory κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God καὶ και and; even εἰσέλθατε εισερχομαι enter; go in εἰς εις into; for τὸ ο the ἁγίασμα αγιασμα he; him ὃ ος who; what ἡγίασεν αγιαζω hallow εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even δουλεύσατε δουλευω give allegiance; subject τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ὑμῶν υμων your καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate ἀφ᾿ απο from; away ὑμῶν υμων your θυμὸν θυμος provocation; temper ὀργῆς οργη passion; temperament
30:8 עַתָּ֕ה ʕattˈā עַתָּה now אַל־ ʔal- אַל not תַּקְשׁ֥וּ taqšˌû קשׁה be hard עָרְפְּכֶ֖ם ʕorpᵊḵˌem עֹרֶף neck כַּ ka כְּ as אֲבֹותֵיכֶ֑ם ʔᵃvôṯêḵˈem אָב father תְּנוּ־ tᵊnû- נתן give יָ֣ד yˈāḏ יָד hand לַ la לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH וּ û וְ and בֹ֤אוּ vˈōʔû בוא come לְ lᵊ לְ to מִקְדָּשֹׁו֙ miqdāšˌô מִקְדָּשׁ sanctuary אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִקְדִּ֣ישׁ hiqdˈîš קדשׁ be holy לְ lᵊ לְ to עֹולָ֔ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and עִבְדוּ֙ ʕivᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and יָשֹׁ֥ב yāšˌōv שׁוב return מִכֶּ֖ם mikkˌem מִן from חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֹּֽו׃ ʔappˈô אַף nose
30:8. nolite indurare cervices vestras sicut patres vestri tradite manus Domino et venite ad sanctuarium eius quod sanctificavit in aeternum servite Domino Deo patrum vestrorum et avertetur a vobis ira furoris eiusHarden not your necks, as your fathers did: yield yourselves to the Lord, and come to his sanctuary, which he hath sanctified forever: serve the Lord the God of your fathers, and the wrath of his indignation shall be turned away from you.
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 his fierce anger may turn away from you.
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:

30:8 Ныне не будьте жестоковыйны, как отцы ваши, покоритесь Господу и приходите во святилище Его, которое Он освятил навек; и служите Господу Богу вашему, и Он отвратит от вас пламень гнева Своего.
30:8
καὶ και and; even
νῦν νυν now; present
μὴ μη not
σκληρύνητε σκληρυνω harden
τοὺς ο the
τραχήλους τραχηλος neck
ὑμῶν υμων your
δότε διδωμι give; deposit
δόξαν δοξα glory
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
καὶ και and; even
εἰσέλθατε εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
ἁγίασμα αγιασμα he; him
ος who; what
ἡγίασεν αγιαζω hallow
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
δουλεύσατε δουλευω give allegiance; subject
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
ὑμῶν υμων your
καὶ και and; even
ἀποστρέψει αποστρεφω turn away; alienate
ἀφ᾿ απο from; away
ὑμῶν υμων your
θυμὸν θυμος provocation; temper
ὀργῆς οργη passion; temperament
30:8
עַתָּ֕ה ʕattˈā עַתָּה now
אַל־ ʔal- אַל not
תַּקְשׁ֥וּ taqšˌû קשׁה be hard
עָרְפְּכֶ֖ם ʕorpᵊḵˌem עֹרֶף neck
כַּ ka כְּ as
אֲבֹותֵיכֶ֑ם ʔᵃvôṯêḵˈem אָב father
תְּנוּ־ tᵊnû- נתן give
יָ֣ד yˈāḏ יָד hand
לַ la לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
וּ û וְ and
בֹ֤אוּ vˈōʔû בוא come
לְ lᵊ לְ to
מִקְדָּשֹׁו֙ miqdāšˌô מִקְדָּשׁ sanctuary
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִקְדִּ֣ישׁ hiqdˈîš קדשׁ be holy
לְ lᵊ לְ to
עֹולָ֔ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
עִבְדוּ֙ ʕivᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
יָשֹׁ֥ב yāšˌōv שׁוב return
מִכֶּ֖ם mikkˌem מִן from
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַפֹּֽו׃ ʔappˈô אַף nose
30:8. nolite indurare cervices vestras sicut patres vestri tradite manus Domino et venite ad sanctuarium eius quod sanctificavit in aeternum servite Domino Deo patrum vestrorum et avertetur a vobis ira furoris eius
Harden not your necks, as your fathers did: yield yourselves to the Lord, and come to his sanctuary, which he hath sanctified forever: serve the Lord the God of your fathers, and the wrath of his indignation shall be turned away from you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:8: be ye not stiffnecked: Heb. harden not your necks, Ch2 36:13; Exo 32:9; Deu 10:16; Rom 10:21
yield yourselves: Heb. give the hand, Ch1 29:24; Ezr 10:19; Psa 68:31; Rom 6:13-19
enter into: Psa 63:2, Psa 68:24, Psa 73:17
which he hath: Psa 132:13, Psa 132:14
serve: Deu 6:13, Deu 6:17; Jos 24:15; Mat 4:10; Joh 12:26; Rom 6:22; Col 3:22-24; Rev 7:15
the fierceness: Ch2 28:11, Ch2 28:13, Ch2 29:10; Kg2 23:26; Psa 78:49
Carl Friedrich Keil and Franz Delitzsch

Be not stiff-necked; cf. 4Kings 17:14. "Give the hand to the Lord," i.e., here, not submit yourselves, as 1Chron 29:24, construed with תּחת; it denotes the giving of the hand as a pledge of fidelity, as in 4Kings 10:15; Ezra 10:19; Ezek 17:18.
Geneva 1599
Now be ye not stiffnecked, as your fathers [were, but] (f) 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.
(f) Submit yourselves to the Lord, and rebel no more.
John Gill
Now be ye not stiffnecked, as your fathers were,.... Obstinate and refractory, like heifers unaccustomed to the yoke, which draw back from it, and will not submit to it:
but yield yourselves unto the Lord; be subject unto him, or "give the hand" (q) to him, as a token of subjection and homage, or of entering into covenant with him, promising for the future to serve and obey him:
and enter into his sanctuary, which he hath sanctified for ever; set apart for worship and service, until the Messiah should come:
and serve the Lord your God; there, in the temple, according to his prescribed will:
that the fierceness of his wrath may turn away from you; which had already broke out, in suffering the Assyrians to invade their land, and distress them.
(q) "date manum", Pagninus, Montanus, &c.
30:930:9: Վասն զի ՚ի դառնալն ձերում առ Տէր, եղբա՛րք ձեր եւ որդի՛ք ձեր եղիցին ՚ի գթութիւնս առաջի ամենայն գերչացն իւրեանց, եւ դարձուսցէ զնոսա յերկիրս յայս. քանզի ողորմած եւ գթա՛ծ է Տէր Աստուած մեր, եւ ո՛չ դարձուսցէ զերեսս իւր ՚ի մէնջ եթէ դառնայցեմք առ նա։
9 Եթէ դառնաք դէպի Տէրը, ձեր եղբայրներն ու որդիները գթութիւն կը գտնեն իրենց գերեվարողների մօտ, եւ Նա նրանց կը վերադարձնի այս երկիրը: Մեր Տէր Աստուածը ողորմած ու գթառատ է եւ մեզնից երես չի թեքի, եթէ մեր երեսն ուղղենք դէպի Նա»:
9 Քանզի եթէ դուք Տէրոջը դառնաք՝ ձեր եղբայրներն ու ձեր որդիները զիրենք գերի տանողներուն երեսէն գթութիւն պիտի գտնեն եւ այս երկիրը պիտի դառնան, վասն զի ձեր Տէր Աստուածը ողորմած ու գթած է ու եթէ անոր դառնաք, ձեզմէ երես պիտի չդարձնէ»։
Վասն զի ի դառնալն ձերում առ Տէր, եղբարք ձեր եւ որդիք ձեր եղիցին ի գթութիւնս առաջի [392]ամենայն գերչացն իւրեանց, եւ դարձուսցէ զնոսա յերկիրս յայս. քանզի ողորմած եւ գթած է Տէր Աստուած [393]մեր, եւ ոչ դարձուսցէ զերեսս իւր [394]ի մէնջ եթէ դառնայցեմք`` առ նա:

30:9: Վասն զի ՚ի դառնալն ձերում առ Տէր, եղբա՛րք ձեր եւ որդի՛ք ձեր եղիցին ՚ի գթութիւնս առաջի ամենայն գերչացն իւրեանց, եւ դարձուսցէ զնոսա յերկիրս յայս. քանզի ողորմած եւ գթա՛ծ է Տէր Աստուած մեր, եւ ո՛չ դարձուսցէ զերեսս իւր ՚ի մէնջ եթէ դառնայցեմք առ նա։
9 Եթէ դառնաք դէպի Տէրը, ձեր եղբայրներն ու որդիները գթութիւն կը գտնեն իրենց գերեվարողների մօտ, եւ Նա նրանց կը վերադարձնի այս երկիրը: Մեր Տէր Աստուածը ողորմած ու գթառատ է եւ մեզնից երես չի թեքի, եթէ մեր երեսն ուղղենք դէպի Նա»:
9 Քանզի եթէ դուք Տէրոջը դառնաք՝ ձեր եղբայրներն ու ձեր որդիները զիրենք գերի տանողներուն երեսէն գթութիւն պիտի գտնեն եւ այս երկիրը պիտի դառնան, վասն զի ձեր Տէր Աստուածը ողորմած ու գթած է ու եթէ անոր դառնաք, ձեզմէ երես պիտի չդարձնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
30:930:9 Когда вы обратитесь к Господу, тогда братья ваши и дети ваши [будут] в милости у пленивших их и возвратятся в землю сию, ибо благ и милосерд Господь Бог ваш и не отвратит лица от вас, если вы обратитесь к Нему.
30:9 ὅτι οτι since; that ἐν εν in τῷ ο the ἐπιστρέφειν επιστρεφω turn around; return ὑμᾶς υμας you πρὸς προς to; toward κύριον κυριος lord; master οἱ ο the ἀδελφοὶ αδελφος brother ὑμῶν υμων your καὶ και and; even τὰ ο the τέκνα τεκνον child ὑμῶν υμων your ἔσονται ειμι be ἐν εν in οἰκτιρμοῖς οικτιρμος compassion ἔναντι εναντι next to; in the presence of πάντων πας all; every τῶν ο the αἰχμαλωτισάντων αιχμαλωτιζω take captive αὐτούς αυτος he; him καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the γῆν γη earth; land ταύτην ουτος this; he ὅτι οτι since; that ἐλεήμων ελεημων merciful καὶ και and; even οἰκτίρμων οικτιρμων compassionate κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our καὶ και and; even οὐκ ου not ἀποστρέψει αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ἡμῶν ημων our ἐὰν εαν and if; unless ἐπιστρέψωμεν επιστρεφω turn around; return πρὸς προς to; toward αὐτόν αυτος he; him
30:9 כִּ֣י kˈî כִּי that בְ vᵊ בְּ in שׁוּבְכֶ֞ם šûvᵊḵˈem שׁוב return עַל־ ʕal- עַל upon יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲחֵיכֶ֨ם ʔᵃḥêḵˌem אָח brother וּ û וְ and בְנֵיכֶ֤ם vᵊnêḵˈem בֵּן son לְ lᵊ לְ to רַחֲמִים֙ raḥᵃmîm רַחֲמִים compassion לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face שֹֽׁובֵיהֶ֔ם šˈôvêhˈem שׁבה take captive וְ wᵊ וְ and לָ lā לְ to שׁ֖וּב šˌûv שׁוב return לָ lā לְ to † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this כִּֽי־ kˈî- כִּי that חַנּ֤וּן ḥannˈûn חַנּוּן gracious וְ wᵊ וְ and רַחוּם֙ raḥûm רַחוּם compassionate יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and לֹא־ lō- לֹא not יָסִ֤יר yāsˈîr סור turn aside פָּנִים֙ pānîm פָּנֶה face מִכֶּ֔ם mikkˈem מִן from אִם־ ʔim- אִם if תָּשׁ֖וּבוּ tāšˌûvû שׁוב return אֵלָֽיו׃ פ ʔēlˈāʸw . f אֶל to
30:9. si enim vos reversi fueritis ad Dominum fratres vestri et filii habebunt misericordiam coram dominis suis qui illos duxere captivos et revertentur in terram hanc pius enim et clemens est Dominus Deus vester et non avertet faciem suam a vobis si reversi fueritis ad eumFor if you turn again to the Lord, your brethren, and children shall find mercy before their masters, that have led them away captive, and they shall return into this land: for the Lord your God is merciful, and will not turn away his face from you, if you return to him.
9. For if ye turn again unto the LORD, your brethren and your children shall find compassion before them that led them captive, and 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.
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:

30:9 Когда вы обратитесь к Господу, тогда братья ваши и дети ваши [будут] в милости у пленивших их и возвратятся в землю сию, ибо благ и милосерд Господь Бог ваш и не отвратит лица от вас, если вы обратитесь к Нему.
30:9
ὅτι οτι since; that
ἐν εν in
τῷ ο the
ἐπιστρέφειν επιστρεφω turn around; return
ὑμᾶς υμας you
πρὸς προς to; toward
κύριον κυριος lord; master
οἱ ο the
ἀδελφοὶ αδελφος brother
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
ὑμῶν υμων your
ἔσονται ειμι be
ἐν εν in
οἰκτιρμοῖς οικτιρμος compassion
ἔναντι εναντι next to; in the presence of
πάντων πας all; every
τῶν ο the
αἰχμαλωτισάντων αιχμαλωτιζω take captive
αὐτούς αυτος he; him
καὶ και and; even
ἀποστρέψει αποστρεφω turn away; alienate
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
ὅτι οτι since; that
ἐλεήμων ελεημων merciful
καὶ και and; even
οἰκτίρμων οικτιρμων compassionate
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
καὶ και and; even
οὐκ ου not
ἀποστρέψει αποστρεφω turn away; alienate
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἀφ᾿ απο from; away
ἡμῶν ημων our
ἐὰν εαν and if; unless
ἐπιστρέψωμεν επιστρεφω turn around; return
πρὸς προς to; toward
αὐτόν αυτος he; him
30:9
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
שׁוּבְכֶ֞ם šûvᵊḵˈem שׁוב return
עַל־ ʕal- עַל upon
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲחֵיכֶ֨ם ʔᵃḥêḵˌem אָח brother
וּ û וְ and
בְנֵיכֶ֤ם vᵊnêḵˈem בֵּן son
לְ lᵊ לְ to
רַחֲמִים֙ raḥᵃmîm רַחֲמִים compassion
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
שֹֽׁובֵיהֶ֔ם šˈôvêhˈem שׁבה take captive
וְ wᵊ וְ and
לָ לְ to
שׁ֖וּב šˌûv שׁוב return
לָ לְ to
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
כִּֽי־ kˈî- כִּי that
חַנּ֤וּן ḥannˈûn חַנּוּן gracious
וְ wᵊ וְ and
רַחוּם֙ raḥûm רַחוּם compassionate
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָסִ֤יר yāsˈîr סור turn aside
פָּנִים֙ pānîm פָּנֶה face
מִכֶּ֔ם mikkˈem מִן from
אִם־ ʔim- אִם if
תָּשׁ֖וּבוּ tāšˌûvû שׁוב return
אֵלָֽיו׃ פ ʔēlˈāʸw . f אֶל to
30:9. si enim vos reversi fueritis ad Dominum fratres vestri et filii habebunt misericordiam coram dominis suis qui illos duxere captivos et revertentur in terram hanc pius enim et clemens est Dominus Deus vester et non avertet faciem suam a vobis si reversi fueritis ad eum
For if you turn again to the Lord, your brethren, and children shall find mercy before their masters, that have led them away captive, and they shall return into this land: for the Lord your God is merciful, and will not turn away his face from you, if you return to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:9: And will not turn away his face from you - Well expressed by the Targum: "For the Lord your God is gracious and merciful, and will not cause his majesty to ascend up from among you, if ye will return to his fear." The shechinah, of which the Targumist speaks, is the dwelling of the Divine Presence among men, and the visible symbol of that presence.
2 Chronicles 30:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:9: if ye turn: Ch2 7:14; Lev 26:40-42; Deu 30:2-4; Kg1 8:50; Psa 106:46
so that they shall: Jer 29:12-14, Jer 31:27, Jer 31:28
the Lord: Exo 34:6, Exo 34:7; Neh 9:17, Neh 9:31; Psa 86:5, Psa 86:15, Psa 111:4, Psa 145:7, Psa 145:8; Jon 4:2; Mic 7:18
will not: Ch2 15:2; Pro 28:13; Isa 55:7; Eze 18:30-32
turn away: Jer 18:17
Carl Friedrich Keil and Franz Delitzsch

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. Ex 34:6.
Geneva 1599
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 (g) 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.
(g) God will not only preserve you, but through your repentance restore your brethren, who for their sins he gave into the hands of the enemies.
John Gill
For if ye turn again unto the Lord,.... To the fear or worship of the Lord, as the Targum:
your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land; who had been carried away by Tiglathpileser, see Ps 106:46,
for the Lord your God is gracious and merciful; so he had proclaimed his name, as they must know, Ex 34:6,
and will not turn away his face from you; in wrath and anger; or withdraw his Shecaniah from you, as the Targum; his gracious and glorious presence:
if ye return unto him; his fear and worship, as the same paraphrase.
30:1030:10: Եւ սուրհանդակքն երթային քաղաք ՚ի քաղաքէ, ՚ի լերինս Եփրեմի եւ Մանասէի, մինչեւ ՚ի Զաբուղոն. եւ լինէր իբրեւ ծաղր իմն առնել զնոսա՝ եւ արհամարհել։
10 Սուրհանդակները գնում էին քաղաքից քաղաք, Եփրեմի ու Մանասէի լեռները մինչեւ Զաբուղոն, բայց նրանց ծաղրում ու արհամարհում էին:
10 Սուրհանդակները Եփրեմին ու Մանասէին երկիրը քաղաքէ քաղաք պտըտելով, մինչեւ Զաբուղոն գացին. բայց զանոնք ծաղր կ’ընէին ու կ’արհամարհէին։
Եւ սուրհանդակքն երթային քաղաք ի քաղաքէ, [395]ի լերինս Եփրեմի եւ Մանասէի, մինչեւ ի Զաբուղոն. եւ լինէր իբրեւ ծաղր իմն առնել զնոսա եւ արհամարհել:

30:10: Եւ սուրհանդակքն երթային քաղաք ՚ի քաղաքէ, ՚ի լերինս Եփրեմի եւ Մանասէի, մինչեւ ՚ի Զաբուղոն. եւ լինէր իբրեւ ծաղր իմն առնել զնոսա՝ եւ արհամարհել։
10 Սուրհանդակները գնում էին քաղաքից քաղաք, Եփրեմի ու Մանասէի լեռները մինչեւ Զաբուղոն, բայց նրանց ծաղրում ու արհամարհում էին:
10 Սուրհանդակները Եփրեմին ու Մանասէին երկիրը քաղաքէ քաղաք պտըտելով, մինչեւ Զաբուղոն գացին. բայց զանոնք ծաղր կ’ընէին ու կ’արհամարհէին։
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30:1030:10 И ходили гонцы из города в город по земле Ефремовой и Манассииной и до Завулоновой, но над ними смеялись и издевались.
30:10 καὶ και and; even ἦσαν ειμι be οἱ ο the τρέχοντες τρεχω run διαπορευόμενοι διαπορευομαι travel through πόλιν πολις city ἐκ εκ from; out of πόλεως πολις city ἐν εν in τῷ ο the ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἕως εως till; until Ζαβουλων ζαβουλων Zaboulōn; Zavulon καὶ και and; even ἐγένοντο γινομαι happen; become ὡς ως.1 as; how καταγελῶντες καταγελαω ridicule αὐτῶν αυτος he; him καὶ και and; even καταμωκώμενοι καταμωκαομαι mock at
30:10 וַ wa וְ and יִּֽהְי֨וּ yyˈihyˌû היה be הָ hā הַ the רָצִ֜ים rāṣˈîm רוץ run עֹבְרִ֨ים ʕōvᵊrˌîm עבר pass מֵ mē מִן from עִ֧יר׀ ʕˈîr עִיר town לָ lā לְ to עִ֛יר ʕˈîr עִיר town בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth אֶפְרַ֥יִם ʔefrˌayim אֶפְרַיִם Ephraim וּ û וְ and מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto זְבֻל֑וּן zᵊvulˈûn זְבוּלֻן Zebulun וַ wa וְ and יִּֽהְיוּ֙ yyˈihyû היה be מַשְׂחִיקִ֣ים maśḥîqˈîm שׂחק laugh עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וּ û וְ and מַלְעִגִ֖ים malʕiḡˌîm לעג mock בָּֽם׃ bˈām בְּ in
30:10. igitur cursores pergebant velociter de civitate in civitatem per terram Ephraim et Manasse usque Zabulon illis inridentibus et subsannantibus eosSo the posts went speedily from city to city, through the land of Ephraim, and of Manasses, even to Zabulon, whilst they laughed at them and mocked them.
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.
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:

30:10 И ходили гонцы из города в город по земле Ефремовой и Манассииной и до Завулоновой, но над ними смеялись и издевались.
30:10
καὶ και and; even
ἦσαν ειμι be
οἱ ο the
τρέχοντες τρεχω run
διαπορευόμενοι διαπορευομαι travel through
πόλιν πολις city
ἐκ εκ from; out of
πόλεως πολις city
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἕως εως till; until
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
καὶ και and; even
ἐγένοντο γινομαι happen; become
ὡς ως.1 as; how
καταγελῶντες καταγελαω ridicule
αὐτῶν αυτος he; him
καὶ και and; even
καταμωκώμενοι καταμωκαομαι mock at
30:10
וַ wa וְ and
יִּֽהְי֨וּ yyˈihyˌû היה be
הָ הַ the
רָצִ֜ים rāṣˈîm רוץ run
עֹבְרִ֨ים ʕōvᵊrˌîm עבר pass
מֵ מִן from
עִ֧יר׀ ʕˈîr עִיר town
לָ לְ to
עִ֛יר ʕˈîr עִיר town
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
אֶפְרַ֥יִם ʔefrˌayim אֶפְרַיִם Ephraim
וּ û וְ and
מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
זְבֻל֑וּן zᵊvulˈûn זְבוּלֻן Zebulun
וַ wa וְ and
יִּֽהְיוּ֙ yyˈihyû היה be
מַשְׂחִיקִ֣ים maśḥîqˈîm שׂחק laugh
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וּ û וְ and
מַלְעִגִ֖ים malʕiḡˌîm לעג mock
בָּֽם׃ bˈām בְּ in
30:10. igitur cursores pergebant velociter de civitate in civitatem per terram Ephraim et Manasse usque Zabulon illis inridentibus et subsannantibus eos
So the posts went speedily from city to city, through the land of Ephraim, and of Manasses, even to Zabulon, whilst they laughed at them and mocked them.
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Albert Barnes: Notes on the Bible - 1834
30:10: Ephraim and Manasseh are mentioned as the two tribes nearest to Judah, Zebulun as one of the furthest off.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:10: the posts: Ch2 30:6; Est 3:13, Est 3:15, Est 8:10, Est 8:14; Job 9:25
they laughed: Ch2 36:16; Gen 19:14; Neh 2:19; Job 12:4; Luk 8:53, Luk 16:14, Luk 22:63, Luk 22:64, Luk 23:35; Act 17:32; Heb 11:36
Carl Friedrich Keil and Franz Delitzsch

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 2Chron 30:11 and 2Chron 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.
Geneva 1599
So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they (h) laughed them to scorn, and mocked them.
(h) Though the wicked mock the servants of God, by whom he calls them to repentance, as in (Gen 19:14), yet the word does not cease to ripen in the hearts of God's elect.
John Gill
So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun,.... Through all the ten tribes, not being hindered or forbid by Hoshea king of Israel, who was one of the best of their kings, and was very willing his people should go and worship at Jerusalem if they thought fit; so that they had no excuse to make, as before, that they were forbid by their king going thither; and which it is very probable Hezekiah knew, and therefore took the freedom to send posts throughout his kingdom:
but they laughed them to scorn, and mocked them; the messengers that brought the letters, the contents of which they despised, and paid no regard to; this was the behaviour of many, and probably of the greater part, but not of all, as follows.
John Wesley
They - The generality of the ten tribes; who by long want of meat had now lost their appetite to God's ordinances, for which they paid dear. For about six years after their refusal of this offer of grace they were all carried away captive, 4Kings 18:1, 4Kings 18:10.
Robert Jamieson, A. R. Fausset and David Brown
the posts passed from city to city--It is not surprising that after so long a discontinuance of the sacred festival, this attempt to revive it should, in some quarters, have excited ridicule and opposition. Accordingly, among the tribes of Ephraim, Manasseh, and Zebulun, Hezekiah's messengers met with open insults and ill usage. Many, however, in these very districts, as well as throughout the kingdom of the ten tribes, generally complied with the invitation; while, in the kingdom of Judah, there was one unanimous feeling of high expectation and pious delight. The concourse that repaired to Jerusalem on the occasion was very great, and the occasion was ever after regarded as one of the greatest passovers that had ever been celebrated.
30:1130:11: Բայց որք յԱսերայ եւ ՚ի Մանասէէ, եւ ՚ի Զաբուղոնէ՝ պատկառեցին, եւ եկին յԵրուսաղէմ[4693] [4693] Ոմանք. Բայց արք Ասերայ... պատկառեցին յԵրուսաղէմ... (12) տալ նոցա սիրտս գալ եւ։
11 Ասերի, Մանասէի եւ Զաբուղոնի բնակիչները, սակայն, խոնարհ գտնուեցին եւ եկան Երուսաղէմ ու Յուդայի երկիրը:
11 Սակայն Ասերէն ու Մանասէէն ու Զաբուղոնէն ոմանք խոնարհեցան ու Երուսաղէմ գացին։
Բայց արք յԱսերայ եւ ի Մանասէէ եւ ի Զաբուղոնէ պատկառեցին եւ եկին յԵրուսաղէմ:

30:11: Բայց որք յԱսերայ եւ ՚ի Մանասէէ, եւ ՚ի Զաբուղոնէ՝ պատկառեցին, եւ եկին յԵրուսաղէմ[4693]
[4693] Ոմանք. Բայց արք Ասերայ... պատկառեցին յԵրուսաղէմ... (12) տալ նոցա սիրտս գալ եւ։
11 Ասերի, Մանասէի եւ Զաբուղոնի բնակիչները, սակայն, խոնարհ գտնուեցին եւ եկան Երուսաղէմ ու Յուդայի երկիրը:
11 Սակայն Ասերէն ու Մանասէէն ու Զաբուղոնէն ոմանք խոնարհեցան ու Երուսաղէմ գացին։
zohrab-1805▾ eastern-1994▾ western am▾
30:1130:11 Однако некоторые из {колена} Асирова, Манассиина и Завулонова смирились и пришли в Иерусалим.
30:11 ἀλλὰ αλλα but ἄνθρωποι ανθρωπος person; human Ασηρ ασηρ Asēr; Asir καὶ και and; even ἀπὸ απο from; away Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἀπὸ απο from; away Ζαβουλων ζαβουλων Zaboulōn; Zavulon ἐνετράπησαν εντρεπω defer; humiliate καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
30:11 אַךְ־ ʔaḵ- אַךְ only אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man מֵ mē מִן from אָשֵׁ֥ר ʔāšˌēr אָשֵׁר Asher וּ û וְ and מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh וּ û וְ and מִ mi מִן from זְּבֻל֑וּן zzᵊvulˈûn זְבוּלֻן Zebulun נִֽכְנְע֔וּ nˈiḵnᵊʕˈû כנע be humble וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come לִ li לְ to ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
30:11. attamen quidam viri ex Aser et Manasse et Zabulon adquiescentes consilio venerunt HierusalemNevertheless some men of Aser, and of Manasses, and of Zabulon, yielding to the counsel, came to Jerusalem.
11. Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem:

30:11 Однако некоторые из {колена} Асирова, Манассиина и Завулонова смирились и пришли в Иерусалим.
30:11
ἀλλὰ αλλα but
ἄνθρωποι ανθρωπος person; human
Ασηρ ασηρ Asēr; Asir
καὶ και and; even
ἀπὸ απο from; away
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἀπὸ απο from; away
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
ἐνετράπησαν εντρεπω defer; humiliate
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
30:11
אַךְ־ ʔaḵ- אַךְ only
אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man
מֵ מִן from
אָשֵׁ֥ר ʔāšˌēr אָשֵׁר Asher
וּ û וְ and
מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
וּ û וְ and
מִ mi מִן from
זְּבֻל֑וּן zzᵊvulˈûn זְבוּלֻן Zebulun
נִֽכְנְע֔וּ nˈiḵnᵊʕˈû כנע be humble
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
לִ li לְ to
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
30:11. attamen quidam viri ex Aser et Manasse et Zabulon adquiescentes consilio venerunt Hierusalem
Nevertheless some men of Aser, and of Manasses, and of Zabulon, yielding to the counsel, came to Jerusalem.
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Albert Barnes: Notes on the Bible - 1834
30:11: Compare Ch2 30:18. Hence, five of the ten tribes certainly sent representatives. Two - Reuben and Gad - were in captivity. One - Dan - was absorbed into Judah. Simeon and Naphtali, which alone remained, seem to have been more than ordinarily idolatrous Ch2 34:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:11: divers of Asher: It has been said, that Hezekiah had no right to invite Hoshea's subjects to repair to Jerusalem to his passover; but it may be presumed, that he was encouraged to do this by Hoshea himself, who was one of their best kings; besides which, both the golden calves having been taken away by the Assyrians, the apostate Israelites, being thus deprived of idols, had begun to return to the Lord, and to go up to Jerusalem to worship, some time before Hezekiah gave them this invitation. Ch2 30:18, Ch2 30:21, Ch2 11:16; Act 17:34
humbled themselves: Ch2 12:6, Ch2 12:7, Ch2 12:12, Ch2 33:12, Ch2 33:19, Ch2 33:23, Ch2 34:27; Exo 10:3; Lev 26:41; Dan 5:22; Luk 14:11; Luk 18:14; Jam 4:10; Pe1 5:6
John Gill
Nevertheless, divers of Asher, and Manasseh, and of Zebulun, humbled themselves,.... Confessed their idolatries and impieties, and expressed sorrow and repentance for them, and were willing to obey the commands of God, and attend his worship and ordinances:
and came to Jerusalem; to keep the passover.
30:1230:12: եւ ՚ի Յուդաս. եւ եղեւ ձեռն Տեառն տա՛լ նոցա սիրտ ՚ի գալ եւ առնել ըստ հրամանի թագաւորին եւ իշխանացն բանիւ Տեառն։
12 Տիրոջ ձեռքը նրանց միասիրտ դարձրեց, որ նրանք գան ու կատարեն արքայի ու իշխանների հրամանը, ինչպէս ասել էր Տէրը:
12 Աստուծոյ ձեռքը Յուդայի վրայ ալ էր, որ անոնց մէկ սիրտ տայ, որպէս զի թագաւորին ու իշխաններուն՝ Տէրոջը խօսքին համեմատ պատուիրածը կատարեն։
Եւ ի Յուդաս եւս եղեւ ձեռն [396]Տեառն տալ նոցա [397]սիրտս` ի գալ եւ`` առնել ըստ հրամանի թագաւորին եւ իշխանացն բանիւ Տեառն:

30:12: եւ ՚ի Յուդաս. եւ եղեւ ձեռն Տեառն տա՛լ նոցա սիրտ ՚ի գալ եւ առնել ըստ հրամանի թագաւորին եւ իշխանացն բանիւ Տեառն։
12 Տիրոջ ձեռքը նրանց միասիրտ դարձրեց, որ նրանք գան ու կատարեն արքայի ու իշխանների հրամանը, ինչպէս ասել էր Տէրը:
12 Աստուծոյ ձեռքը Յուդայի վրայ ալ էր, որ անոնց մէկ սիրտ տայ, որպէս զի թագաւորին ու իշխաններուն՝ Տէրոջը խօսքին համեմատ պատուիրածը կատարեն։
zohrab-1805▾ eastern-1994▾ western am▾
30:1230:12 И над Иудеею была рука Божия, даровавшая им единое сердце, чтоб исполнить повеление царя и князей, по слову Господню.
30:12 καὶ και and; even ἐν εν in Ιουδα ιουδα Iouda; Iutha ἐγένετο γινομαι happen; become χεὶρ χειρ hand κυρίου κυριος lord; master δοῦναι διδωμι give; deposit αὐτοῖς αυτος he; him καρδίαν καρδια heart μίαν εις.1 one; unit ἐλθεῖν ερχομαι come; go τοῦ ο the ποιῆσαι ποιεω do; make κατὰ κατα down; by τὸ ο the πρόσταγμα προσταγμα the βασιλέως βασιλευς monarch; king καὶ και and; even τῶν ο the ἀρχόντων αρχων ruling; ruler ἐν εν in λόγῳ λογος word; log κυρίου κυριος lord; master
30:12 גַּ֣ם gˈam גַּם even בִּ bi בְּ in יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah הָֽיְתָה֙ hˈāyᵊṯā היה be יַ֣ד yˈaḏ יָד hand הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give לָהֶ֖ם lāhˌem לְ to לֵ֣ב lˈēv לֵב heart אֶחָ֑ד ʔeḥˈāḏ אֶחָד one לַ la לְ to עֲשֹׂ֞ות ʕᵃśˈôṯ עשׂה make מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and הַ ha הַ the שָּׂרִ֖ים śśārˌîm שַׂר chief בִּ bi בְּ in דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:12. in Iuda vero facta est manus Domini ut daret eis cor unum et facerent iuxta praeceptum regis et principum verbum DominiBut the hand of God was in Juda, to give them one heart to do the word of the Lord, according to the commandment of the king, and of the princes.
12. Also in Judah was the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of the LORD.
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:

30:12 И над Иудеею была рука Божия, даровавшая им единое сердце, чтоб исполнить повеление царя и князей, по слову Господню.
30:12
καὶ και and; even
ἐν εν in
Ιουδα ιουδα Iouda; Iutha
ἐγένετο γινομαι happen; become
χεὶρ χειρ hand
κυρίου κυριος lord; master
δοῦναι διδωμι give; deposit
αὐτοῖς αυτος he; him
καρδίαν καρδια heart
μίαν εις.1 one; unit
ἐλθεῖν ερχομαι come; go
τοῦ ο the
ποιῆσαι ποιεω do; make
κατὰ κατα down; by
τὸ ο the
πρόσταγμα προσταγμα the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τῶν ο the
ἀρχόντων αρχων ruling; ruler
ἐν εν in
λόγῳ λογος word; log
κυρίου κυριος lord; master
30:12
גַּ֣ם gˈam גַּם even
בִּ bi בְּ in
יהוּדָ֗ה yhûḏˈā יְהוּדָה Judah
הָֽיְתָה֙ hˈāyᵊṯā היה be
יַ֣ד yˈaḏ יָד hand
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
לָהֶ֖ם lāhˌem לְ to
לֵ֣ב lˈēv לֵב heart
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
עֲשֹׂ֞ות ʕᵃśˈôṯ עשׂה make
מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
הַ ha הַ the
שָּׂרִ֖ים śśārˌîm שַׂר chief
בִּ bi בְּ in
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:12. in Iuda vero facta est manus Domini ut daret eis cor unum et facerent iuxta praeceptum regis et principum verbum Domini
But the hand of God was in Juda, to give them one heart to do the word of the Lord, according to the commandment of the king, and of the princes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:12: the hand of God: Ch2 29:36; Ch1 29:18, Ch1 29:19; Ezr 7:27; Psa 110:3; Jer 24:7, Jer 32:39; Eze 36:26; Phi 2:13; Th2 2:13, Th2 2:14
the commandment: Deu 4:2, Deu 4:5, Deu 4:6; Th1 4:2
by the word: Ch2 29:25; Act 4:19
Carl Friedrich Keil and Franz Delitzsch

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. Ex 9:3; Deut 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 2Chron 29:15.
Geneva 1599
Also in Judah the hand of God was to give them one (i) heart to do the commandment of the king and of the princes, by the word of the LORD.
(i) He shows the reason why some obey and some mock God's calling, that is, because his Spirit is with the one sort and moves in their heart, and the others are left to themselves.
John Gill
Also in Judah the hand of God was to give them one heart,.... To make them unanimous in this service, hearty and willing to it, to a man, which was owing to the power and efficacy of divine grace:
to do the commandment of the king and of the princes, by the word of the Lord; to keep the passover, which they did not only in obedience to their superiors, and their orders, but considering these as agreeable to the word and will of God.
John Wesley
The hand of God - God by the power of his grace inclined their hearts to an unanimous compliance with God's and the king's will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been given up to idolatry.
30:1330:13: Եւ գումարեցաւ յԵրուսաղէմ ժողովուրդ բազում՝ առնել զտօն բաղարջոցն յամսեանն երկրորդի, եկեղեցի բազո՛ւմ յոյժ։
13 Երուսաղէմում մեծ բազմութիւն հաւաքուեց՝ չափազանց շատ ժողովականներ, որ երկրորդ ամսում կատարեն Բաղարջակերաց տօնը:
13 Երուսաղէմի մէջ բազմաթիւ ժողովուրդներ հաւաքուեցան երկրորդ ամսուան մէջ բաղարջակերաց տօնը կատարելու համար ու խիստ մեծ բազմութիւն մը հաւաքուեցաւ։
Եւ գումարեցաւ յԵրուսաղէմ ժողովուրդ բազում առնել զտօն բաղարջոցն յամսեանն երկրորդի, եկեղեցի բազում յոյժ:

30:13: Եւ գումարեցաւ յԵրուսաղէմ ժողովուրդ բազում՝ առնել զտօն բաղարջոցն յամսեանն երկրորդի, եկեղեցի բազո՛ւմ յոյժ։
13 Երուսաղէմում մեծ բազմութիւն հաւաքուեց՝ չափազանց շատ ժողովականներ, որ երկրորդ ամսում կատարեն Բաղարջակերաց տօնը:
13 Երուսաղէմի մէջ բազմաթիւ ժողովուրդներ հաւաքուեցան երկրորդ ամսուան մէջ բաղարջակերաց տօնը կատարելու համար ու խիստ մեծ բազմութիւն մը հաւաքուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:1330:13 И собралось в Иерусалим множество народа для совершения праздника опресноков, во второй месяц, собрание весьма многочисленное.
30:13 καὶ και and; even συνήχθησαν συναγω gather εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem λαὸς λαος populace; population πολὺς πολυς much; many τοῦ ο the ποιῆσαι ποιεω do; make τὴν ο the ἑορτὴν εορτη festival; feast τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the δευτέρῳ δευτερος second ἐκκλησία εκκλησια assembly πολλὴ πολυς much; many σφόδρα σφοδρα vehemently; tremendously
30:13 וַ wa וְ and יֵּֽאָסְפ֤וּ yyˈēʔāsᵊfˈû אסף gather יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem עַם־ ʕam- עַם people רָ֔ב rˈāv רַב much לַ la לְ to עֲשֹׂ֛ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] חַ֥ג ḥˌaḡ חַג festival הַ ha הַ the מַּצֹּ֖ות mmaṣṣˌôṯ מַצָּה matzah בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִ֑י ššēnˈî שֵׁנִי second קָהָ֖ל qāhˌāl קָהָל assembly לָ lā לְ to רֹ֥ב rˌōv רֹב multitude מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
30:13. congregatique sunt in Hierusalem populi multi ut facerent sollemnitatem azymorum in mense secundoAnd much people were assembled to Jerusalem to celebrate the solemnity of the unleavened bread in the second month:
13. And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation:

30:13 И собралось в Иерусалим множество народа для совершения праздника опресноков, во второй месяц, собрание весьма многочисленное.
30:13
καὶ και and; even
συνήχθησαν συναγω gather
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
λαὸς λαος populace; population
πολὺς πολυς much; many
τοῦ ο the
ποιῆσαι ποιεω do; make
τὴν ο the
ἑορτὴν εορτη festival; feast
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
δευτέρῳ δευτερος second
ἐκκλησία εκκλησια assembly
πολλὴ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
30:13
וַ wa וְ and
יֵּֽאָסְפ֤וּ yyˈēʔāsᵊfˈû אסף gather
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
עַם־ ʕam- עַם people
רָ֔ב rˈāv רַב much
לַ la לְ to
עֲשֹׂ֛ות ʕᵃśˈôṯ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
חַ֥ג ḥˌaḡ חַג festival
הַ ha הַ the
מַּצֹּ֖ות mmaṣṣˌôṯ מַצָּה matzah
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִ֑י ššēnˈî שֵׁנִי second
קָהָ֖ל qāhˌāl קָהָל assembly
לָ לְ to
רֹ֥ב rˌōv רֹב multitude
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
30:13. congregatique sunt in Hierusalem populi multi ut facerent sollemnitatem azymorum in mense secundo
And much people were assembled to Jerusalem to celebrate the solemnity of the unleavened bread in the second month:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-22. Собравшиеся в Иерусалим в великом множестве иудеи и израильтяне перед началом празднования Пасхи совершили (ст. 14) акт очищения святого града, уничтожив в разных его местах идольские жертвенники, созданные некогда Ахазом (2: Пар XXVIII:24). Этот пример священной ревности побудил и священников и левитов, ранее не проявивших особенной энергии в деле всестороннего очищения культа (ст. 3, см. XXIX:34: и примеч. к последнему месту), — спешно и тщательно «освятиться» (евр.: иткаддешу, Vulg.: sanctificati. Но LXX в принятом тексте имеют ήγνισαν, в большинстве др. кодексов, как-то: XI, 44, 52, 60, 64, 74, 106, 119, 120, 121, 134, 158, 236, 243: у Гольмеса, и др.; ήγνίσθησαν, — и только в немногих код. 19, 93, 108, Комплют.: ήγιάθησαν). Из ст. 17: можно видеть, что заклание агнца пасхального, согласно и первоначальному законоположению о Пасхе (Исх XII:6), — как и заклание всякой жертвы вообще, даже при святилище (Лев I:5; Толков. Библия I), было делом самих собственников-приносителей, исключая случаи ритуальной их нечистоты, когда заклание совершали левиты.

Вкушение всякой святыни, след. и пасхальной трапезы, в нечистоте ритуальной прямо запрещено было в законе (Лев XV:31; XXII:4; Чис IX:6). Неочистившиеся израильтяне (ст. 18), — давно уже порвавшие связь с законным культом Иерусалимского храма, — вкушая пасху в таком состоянии, оказывались нарушителями закона. Но Езекия — в сознании, что воссоединение их с храмом важнее подробностей ритуала, молится за них Иегове о прощении их не вполне сознательного греха; в этом случае благочестивый царь уподоблялся великому Моисею в его ходатайстве за согрешивший при Синае народ израильский (Исх XXXII:30). В обоих случаях выдающиеся люди Ветхого Завета поднимались значительно выше среднего уровня религиозно-нравственного сознания, возвышались почти до высоты евангельских понятий. Соответственно с этим, в том и другом случае последовало благодатное прощение было Богом грехи народа («простил» ст. 20: с евр. — «исцелил», ирпа, греч. ίάσατο, т. е. грех, как духовную болезнь, ср. Пс XL:5), а также отвратил наказание смертью и под.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Celebration of the Passover. B. C. 726.

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.
The time appointed for the passover having arrived, a very great congregation came together upon the occasion, v. 13. Now here we have,
I. The preparation they made for the passover, and good preparation it was: They took away all the idolatrous altars that were found, not only in the temple, but in Jerusalem, v. 14. Before they kept the feast, they cast out this old leaven. The best preparation we can make for the gospel passover is to cast away our iniquities, our spiritual idolatries.
II. The celebration of the passover. In this the people were so forward and zealous that the priests and Levites blushed to see themselves out-done by the commonalty, to see them more ready to bring sacrifices than they were to offer them. This put them upon sanctifying themselves (v. 15), that the work might not stand still for want of hands to carry it on. The notice we take of the zeal of others should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it well, and to sanctify ourselves to it. They did according to the duty of their place (v. 16), sprinkling the blood upon the altar, which was a type of Christ our passover sacrificed for us.
III. The irregularities they were guilty of in this solemnity. The substance was well managed, and with a great deal of devotion; but, besides that it was a month out of time, 1. The Levites killed the passover, which should have been done by the priests only, v. 17. They also assisted more than the law ordinarily allowed in offering the other sacrifices, particularly those that were for the purifying of the unclean, many of which there was now occasion for. Some think that it was the offerers' work, not the priests', that the Levites had here the charge of. Ordinarily every man killed his lamb, but now for those that were under any ceremonial pollution the Levites killed it. 2. Many were permitted to eat the passover who were not purified according to the strictness of the law, v. 18. This was the second month, and there was not warrant to put them off further to the third month, as, if it had been the first month, the law would have permitted them to eat it the second. And they were loth to forbid them communicating at all, lest they should discourage new converts, and send those away complaining whom they desired to send away rejoicing. Grotius observes from this that ritual institutions must give way, not only to a public necessity, but to a public benefit and advantage.
IV. Hezekiah's prayer to God for the forgiveness of this irregularity. It was his zeal that had called them together in such haste, and he would not that any should fare the worse for being straitened of time in their preparation. He therefore thought himself concerned to be an intercessor for those that ate the passover otherwise than it was written, that there might not be wrath upon them from the Lord. His prayer was,
1. A short prayer, but to the purpose: The good Lord pardon every one in the congregation that has fixed, engaged, or prepared, his heart to those services, though the ceremonial preparation be wanting. Note, (1.) The great thing required in our attendance upon God in solemn ordinances is that we prepare our hearts to seek him, that we be sincere and upright in all we do, that the inward man be engaged and employed in it, and that we make heart-work of it; it is all nothing without this. Behold, thou desirest truth in the inward part. Hezekiah does not pray that this might be dispensed with, nor that the want of other things might be pardoned where there was not this. For this is the one thing needful, that we seek God, his favour, his honour, and that we set our hearts to do it. (2.) Where this sincerity and fixedness of heart are there may still be many defects and infirmities, both the frame of the spirit and the performance of the service may be short of the purification of the sanctuary. Corruptions may not be so fully conquered, thoughts not so closely fixed, affections not so lively, faith not so operative, as they should be. Here is a defect in sanctuary purification. There is nothing perfect under the sun, nor a just man that doeth good, and sinneth not. (3.) These defects need pardoning healing grace; for omissions in duty are sins as well as omissions of duty. If God should deal with us in strict justice according to the best of our performances, we should be undone. (4.) The way to obtain pardon for our deficiencies in duty, and all the iniquities of our holy things, is to seek it of God by prayer; it is not so a pardon of course but that it must be obtained by petition through the blood of Christ. (5.) In this prayer we must take encouragement from the goodness of God: The good Lord pardon; for, when he proclaimed his goodness, he insisted most upon this branch of it, forgiving iniquity, transgression, and sin. (6.) It is the duty of those that have the charge of others, not only to look to themselves, but to those also that are under their charge, to see wherein they are wanting, and to pray for them, as Hezekiah here. See Job i. 5.
2. A successful prayer: The Lord hearkened to Hezekiah, was well pleased with his pious concern for the congregation, and, in answer to his prayer, healed the people (v. 20), not only did not lay their sin to their charge, but graciously accepted their services notwithstanding; for healing denotes not only forgiveness (Isa. vi. 10; Ps. ciii. 3), but comfort and peace, Isa. lvii. 18; Mal. iv. 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:13: there assembled: Psa 84:7
the second month: Ch2 30:2
Carl Friedrich Keil and Franz Delitzsch

The celebration of the passover. - 2Chron 30:13. The assembly of the people at Jerusalem to celebrate the feast became a great congregation.
2Chron 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 (2Chron 28:24), and threw them into the Kidron (2Chron 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.
2Chron 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 2Chron 30:16. The clause וגו והכּהנים is a circumstantial clause, and the statement points back to 2Chron 30:3. The mention of Levites along with the priests here is worthy of remark, since in 2Chron 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 2Chron 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.
2Chron 30:16-17
Standing in their place, according to their right, i.e., according to the prescribed arrangement (see on 1Chron 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 2Chron 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 2Chron 35:6, 2Chron 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 2Chron 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. Num 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.
2Chron 30:18-19
2Chron 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-lbaabow, of the fact that בּעד stands before a relative sentence without אשׁר, like אל in 1Chron 15:12, and is certainly wrong. If we separate בּעד from what follows, we must, with Aben Ezra, supply אלּה, and make הכין (2Chron 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. 2Chron 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.
2Chron 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 Lev 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 Ps 41:5), or the transgression (Hos 14:5; Jer 3:22).
2Chron 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.
2Chron 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.
John Gill
And there assembled at Jerusalem much people,.... Out of the several tribes:
to keep the feast of unleavened bread: the passover, which was eaten with unleavened bread:
in the second month: the month Ijar:
a very great congregation; such as had not been seen on such an occasion for many years.
30:1430:14: Եւ յարեան քակեցին զսեղանսն որ էին յԵրուսաղէմ. եւ զամենայն տեղիսն ուր ծխէին խունկս ստութեանցն, կործանեցին եւ ընկեցին ՚ի հեղեղատն Կեդրոնի[4694]։ [4694] Ոսկան. Եւ զամենայն սեղանսն ուր ծխէին։
14 Նրանք վեր կացան ու քանդեցին բոլոր զոհասեղանները, որ կային Երուսաղէմում եւ բոլոր վայրերում, ուր խունկ էին ծխում սուտ աստուածներին, եւ դրանք կործանելով գցեցին Կեդրոնի հեղեղատը:
14 Ելան Երուսաղէմի մէջ եղող զոհի սեղաններն ու խունկի սեղանները վերցուցին ու Կեդրոն հեղեղատը նետեցին։
Եւ յարեան քակեցին զսեղանսն որ էին յԵրուսաղէմ, եւ զամենայն տեղիսն ուր ծխէին խունկս ստութեանցն` կործանեցին եւ ընկեցին ի հեղեղատն Կեդրոնի:

30:14: Եւ յարեան քակեցին զսեղանսն որ էին յԵրուսաղէմ. եւ զամենայն տեղիսն ուր ծխէին խունկս ստութեանցն, կործանեցին եւ ընկեցին ՚ի հեղեղատն Կեդրոնի[4694]։
[4694] Ոսկան. Եւ զամենայն սեղանսն ուր ծխէին։
14 Նրանք վեր կացան ու քանդեցին բոլոր զոհասեղանները, որ կային Երուսաղէմում եւ բոլոր վայրերում, ուր խունկ էին ծխում սուտ աստուածներին, եւ դրանք կործանելով գցեցին Կեդրոնի հեղեղատը:
14 Ելան Երուսաղէմի մէջ եղող զոհի սեղաններն ու խունկի սեղանները վերցուցին ու Կեդրոն հեղեղատը նետեցին։
zohrab-1805▾ eastern-1994▾ western am▾
30:1430:14 И встали и ниспровергли жертвенники, которые были в Иерусалиме; и всё, на чем совершаемо было курение [идолам], разрушили и бросили в поток Кедрон;
30:14 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect καὶ και and; even καθεῖλαν καθαιρεω take down; demolish τὰ ο the θυσιαστήρια θυσιαστηριον altar τὰ ο the ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even πάντα πας all; every ἐν εν in οἷς ος who; what ἐθυμιῶσαν θυμιαω burn incense τοῖς ο the ψευδέσιν ψευδης false κατέσπασαν κατασπαω and; even ἔρριψαν ριπτω fling; disperse εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους Kedrōn; Kethron
30:14 וַ wa וְ and יָּקֻ֕מוּ yyāqˈumû קום arise וַ wa וְ and יָּסִ֨ירוּ֙ yyāsˈîrû סור turn aside אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מִּזְבְּחֹ֔ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מְקַטְּרֹות֙ mᵊqaṭṭᵊrôṯ מְקַטְּרֹות incense altars הֵסִ֔ירוּ hēsˈîrû סור turn aside וַ wa וְ and יַּשְׁלִ֖יכוּ yyašlˌîḵû שׁלך throw לְ lᵊ לְ to נַ֥חַל nˌaḥal נַחַל wadi קִדְרֹֽון׃ qiḏrˈôn קִדְרֹון Kidron
30:14. et surgentes destruxerunt altaria quae erant in Hierusalem atque universa in quibus idolis adolebatur incensum subvertentes proiecerunt in torrentem CedronAnd they arose and destroyed the altars that were in Jerusalem, and took away all things in which incense was burnt to idols and cast them into the torrent Cedron.
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.
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:

30:14 И встали и ниспровергли жертвенники, которые были в Иерусалиме; и всё, на чем совершаемо было курение [идолам], разрушили и бросили в поток Кедрон;
30:14
καὶ και and; even
ἀνέστησαν ανιστημι stand up; resurrect
καὶ και and; even
καθεῖλαν καθαιρεω take down; demolish
τὰ ο the
θυσιαστήρια θυσιαστηριον altar
τὰ ο the
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
πάντα πας all; every
ἐν εν in
οἷς ος who; what
ἐθυμιῶσαν θυμιαω burn incense
τοῖς ο the
ψευδέσιν ψευδης false
κατέσπασαν κατασπαω and; even
ἔρριψαν ριπτω fling; disperse
εἰς εις into; for
τὸν ο the
χειμάρρουν χειμαρρους Kedrōn; Kethron
30:14
וַ wa וְ and
יָּקֻ֕מוּ yyāqˈumû קום arise
וַ wa וְ and
יָּסִ֨ירוּ֙ yyāsˈîrû סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מִּזְבְּחֹ֔ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מְקַטְּרֹות֙ mᵊqaṭṭᵊrôṯ מְקַטְּרֹות incense altars
הֵסִ֔ירוּ hēsˈîrû סור turn aside
וַ wa וְ and
יַּשְׁלִ֖יכוּ yyašlˌîḵû שׁלך throw
לְ lᵊ לְ to
נַ֥חַל nˌaḥal נַחַל wadi
קִדְרֹֽון׃ qiḏrˈôn קִדְרֹון Kidron
30:14. et surgentes destruxerunt altaria quae erant in Hierusalem atque universa in quibus idolis adolebatur incensum subvertentes proiecerunt in torrentem Cedron
And they arose and destroyed the altars that were in Jerusalem, and took away all things in which incense was burnt to idols and cast them into the torrent Cedron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:14: The continuance of the idolatrous altars to this time shows that Hezekiah had been more anxious to construct than to destroy, to establish the Yahweh-worship than to root out idolatry. Now, however, that the more important work was done, the temple open, and the daily service restored, attention could be turned to the secondary object of removing from the city all traces of the late apostasy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:14: altars: Ch2 28:24, Ch2 34:4, Ch2 34:7; Kg2 18:22, Kg2 23:12, Kg2 23:13; Isa 2:18-20
the brook: Ch2 15:16, Ch2 29:16; Sa2 15:23; Joh 18:1, Cedron
Geneva 1599
And they arose and took away the (k) altars that [were] in Jerusalem, and all the altars for incense took they away, and cast [them] into the brook Kidron.
(k) Which declares that we must put away those things with which God is offended, before we can serve him correctly.
John Gill
And they arose,.... Before they slew and ate the passover:
and took away the altars that were in Jerusalem; which Ahaz had set up in every corner of Jerusalem, to offer sacrifices upon, 2Chron 28:24.
and all the altars for incense took they away; for as there were some to offer sacrifices on, there were others to burn incense upon, not to the Lord, but to idols, as the Targum adds:
and cast them into the brook Kidron; having reduced them to dust and ashes, see 2Chron 29:16.
Robert Jamieson, A. R. Fausset and David Brown
THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Chron 30:13-27)
they arose and took away the altars that were in Jerusalem--As a necessary preparation for the right observance of the approaching solemnity, the removal of the altars, which Ahaz had erected in the city, was resolved upon (2Chron 28:24); for, as the people of God, the Hebrews were bound to extirpate all traces of idolatry; and it was a happy sign and pledge of the influence of the Spirit pervading the minds of the people when they voluntarily undertook this important preliminary work.
30:1530:15: Եւ զենի՛ն զպասեքն՝ որ օր չորեքտասան էր ամսոյն երկրորդի. եւ քահանայքն եւ Ղեւտացիքն պատկառեցին եւ սրբեցան. եւ տարա՛ն ՚ի ներքս զողջակէզսն ՚ի տունն Տեառն[4695]։ [4695] Ոմանք. Էր ամսեանն երկրորդի։
15 Նրանք զատկի գառը մորթեցին երկրորդ ամսի տասնչորսին. քահանաներն ու ղեւտացիները, ամաչելով, մաքրուեցին եւ ողջակէզները տարան ներս՝ Տիրոջ տունը:
15 Երկրորդ ամսուան տասնըչորրորդ օրը զատիկը մորթեցին եւ քահանաներն ու Ղեւտացիները պատկառանքով սրբուեցան ու Տէրոջը տունը ողջակէզներ բերին։
Եւ զենին զպասեքն որ օր չորեքտասան էր ամսոյն երկրորդի. եւ քահանայքն եւ Ղեւտացիք պատկառեցին եւ սրբեցան, եւ տարան ի ներքս զողջակէզսն ի տունն Տեառն:

30:15: Եւ զենի՛ն զպասեքն՝ որ օր չորեքտասան էր ամսոյն երկրորդի. եւ քահանայքն եւ Ղեւտացիքն պատկառեցին եւ սրբեցան. եւ տարա՛ն ՚ի ներքս զողջակէզսն ՚ի տունն Տեառն[4695]։
[4695] Ոմանք. Էր ամսեանն երկրորդի։
15 Նրանք զատկի գառը մորթեցին երկրորդ ամսի տասնչորսին. քահանաներն ու ղեւտացիները, ամաչելով, մաքրուեցին եւ ողջակէզները տարան ներս՝ Տիրոջ տունը:
15 Երկրորդ ամսուան տասնըչորրորդ օրը զատիկը մորթեցին եւ քահանաներն ու Ղեւտացիները պատկառանքով սրբուեցան ու Տէրոջը տունը ողջակէզներ բերին։
zohrab-1805▾ eastern-1994▾ western am▾
30:1530:15 и закололи пасхального агнца в четырнадцатый {день} второго месяца. Священники и левиты устыдившись освятились и принесли всесожжения в дом Господень,
30:15 καὶ και and; even ἔθυσαν θυω immolate; sacrifice τὸ ο the φασεκ φασεκ.1 the τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth τοῦ ο the μηνὸς μην.1 month τοῦ ο the δευτέρου δευτερος second καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἐνετράπησαν εντρεπω defer; humiliate καὶ και and; even ἡγνίσθησαν αγνιζω purify καὶ και and; even εἰσήνεγκαν εισφερω bring in ὁλοκαυτώματα ολοκαυτωμα whole offering εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master
30:15 וַ wa וְ and יִּשְׁחֲט֣וּ yyišḥᵃṭˈû שׁחט slaughter הַ ha הַ the פֶּ֔סַח ppˈesaḥ פֶּסַח Passover בְּ bᵊ בְּ in אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four עָשָׂ֖ר ʕāśˌār עָשָׂר -teen לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִ֑י ššēnˈî שֵׁנִי second וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֤ם lᵊwiyyˈim לֵוִי Levite נִכְלְמוּ֙ niḵlᵊmˌû כלם humiliate וַ wa וְ and יִּֽתְקַדְּשׁ֔וּ yyˈiṯqaddᵊšˈû קדשׁ be holy וַ wa וְ and יָּבִ֥יאוּ yyāvˌîʔû בוא come עֹלֹ֖ות ʕōlˌôṯ עֹלָה burnt-offering בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:15. immolaverunt autem phase quartadecima die mensis secundi sacerdotes quoque atque Levitae tandem sanctificati obtulerunt holocausta in domo DominiAnd they immolated the phase on the fourteenth day of the second month. And the priests and the Levites being at length sanctified offered holocausts in the house of the Lord.
15. Then they killed the passover on the fourteenth of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt offerings into the house of the LORD.
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:

30:15 и закололи пасхального агнца в четырнадцатый {день} второго месяца. Священники и левиты устыдившись освятились и принесли всесожжения в дом Господень,
30:15
καὶ και and; even
ἔθυσαν θυω immolate; sacrifice
τὸ ο the
φασεκ φασεκ.1 the
τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
δευτέρου δευτερος second
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἐνετράπησαν εντρεπω defer; humiliate
καὶ και and; even
ἡγνίσθησαν αγνιζω purify
καὶ και and; even
εἰσήνεγκαν εισφερω bring in
ὁλοκαυτώματα ολοκαυτωμα whole offering
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
30:15
וַ wa וְ and
יִּשְׁחֲט֣וּ yyišḥᵃṭˈû שׁחט slaughter
הַ ha הַ the
פֶּ֔סַח ppˈesaḥ פֶּסַח Passover
בְּ bᵊ בְּ in
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִ֑י ššēnˈî שֵׁנִי second
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֤ם lᵊwiyyˈim לֵוִי Levite
נִכְלְמוּ֙ niḵlᵊmˌû כלם humiliate
וַ wa וְ and
יִּֽתְקַדְּשׁ֔וּ yyˈiṯqaddᵊšˈû קדשׁ be holy
וַ wa וְ and
יָּבִ֥יאוּ yyāvˌîʔû בוא come
עֹלֹ֖ות ʕōlˌôṯ עֹלָה burnt-offering
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
30:15. immolaverunt autem phase quartadecima die mensis secundi sacerdotes quoque atque Levitae tandem sanctificati obtulerunt holocausta in domo Domini
And they immolated the phase on the fourteenth day of the second month. And the priests and the Levites being at length sanctified offered holocausts in the house of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:15: The laggart priests and Levites, who from want of zeal for the Yahweh-worship, or from actual inclination to idolatry, had neglected to purify themselves (Ch2 30:3 and marginal reference), were now shamed by the general ardor, and sanctified themselves for the Paschal festival.
And brought in the burnt offerings - Received them, i. e. from the offerers at the doors of the inner court, and took them up to the brass altar in front of the porch. No part of the burnt offerings was ever taken inside the temple building.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:15: were ashamed: Ch2 29:34; Eze 16:61-63, Eze 43:10, Eze 43:11
and sanctified: Ch2 30:24, Ch2 5:11, Ch2 29:15, Ch2 29:34, Ch2 31:18; Exo 19:10, Exo 19:22
Geneva 1599
Then they killed the passover on the fourteenth [day] of the second month: and the priests and the Levites were (l) ashamed, and sanctified themselves, and brought in the burnt offerings into the house of the LORD.
(l) Seeing their own negligence (who should have been most prompt) and the readiness of the people, (2Chron 29:36).
John Gill
Then they killed the passover on the fourteenth day of the second month,.... For though they could not keep it in the month in which it should have been kept, for the reasons before given, yet they kept it on the day of the month in which it was observed:
and the priests and the Levites were ashamed; of their negligence and backwardness to service, and to fit themselves for it, when they saw the people so forward and ready to attend to it:
and they sanctified themselves; by washing their bodies and their garments:
and brought in the burnt offerings into the house of the Lord; to be offered up on the altar of burnt offerings, to expiate their own sins, and the sins of the people; though some take these to be the passover offerings; but they were not offered until the fifteenth day, and besides were peace offerings, mentioned 2Chron 30:22, rather these were the daily sacrifices.
John Wesley
Ashamed - Their negligence and remissness being upbraided by the general forwardness of the people. The zeal which we observe in others, should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it with our might.
Robert Jamieson, A. R. Fausset and David Brown
the priests and the Levites were ashamed--Though the Levites are associated in this statement, the priests were principally referred to; those of them who had been dilatory or negligent in sanctifying themselves (2Chron 29:34) were put to the blush and stimulated to their duty by the greater alacrity and zeal of the people.
30:1630:16: Եւ կացին ՚ի կայանի իւրեանց ըստ օրինին իւրեանց, ըստ պատուիրանին Մովսիսի առնն Աստուծոյ, եւ քահանայքն ընդունէին զարիւնն ՚ի ձեռաց Ղեւտացւոցն[4696]. [4696] ՚Ի բազումս պակասի. Ըստ օրինին իւրեանց։
16 Նրանցից իւրաքանչիւրը, ըստ իրենց Օրէնքի, կանգնեց իր տեղում, ինչպէս պատուիրել էր Աստծու մարդ Մովսէսը, եւ քահանաները զոհի արիւնն ընդունում էին ղեւտացիների ձեռքից:
16 Աստուծոյ մարդուն Մովսէսին օրէնքին համեմատ, իրենց սովորութեանը պէս, իրենց տեղը կեցան։ Քահանաները Ղեւտացիներուն ձեռքէն արիւնը կ’առնէին ու կը սրսկէին։
Եւ կացին ի կայանին իւրեանց ըստ օրինին իւրեանց, ըստ պատուիրանին Մովսիսի առնն Աստուծոյ. եւ քահանայքն [398]ընդունէին զարիւնն ի ձեռաց Ղեւտացւոցն:

30:16: Եւ կացին ՚ի կայանի իւրեանց ըստ օրինին իւրեանց, ըստ պատուիրանին Մովսիսի առնն Աստուծոյ, եւ քահանայքն ընդունէին զարիւնն ՚ի ձեռաց Ղեւտացւոցն[4696].
[4696] ՚Ի բազումս պակասի. Ըստ օրինին իւրեանց։
16 Նրանցից իւրաքանչիւրը, ըստ իրենց Օրէնքի, կանգնեց իր տեղում, ինչպէս պատուիրել էր Աստծու մարդ Մովսէսը, եւ քահանաները զոհի արիւնն ընդունում էին ղեւտացիների ձեռքից:
16 Աստուծոյ մարդուն Մովսէսին օրէնքին համեմատ, իրենց սովորութեանը պէս, իրենց տեղը կեցան։ Քահանաները Ղեւտացիներուն ձեռքէն արիւնը կ’առնէին ու կը սրսկէին։
zohrab-1805▾ eastern-1994▾ western am▾
30:1630:16 и стали на своем месте по уставу своему, по закону Моисея, человека Божия. Священники кропили кровью [принимая ее] из рук левитов.
30:16 καὶ και and; even ἔστησαν ιστημι stand; establish ἐπὶ επι in; on τὴν ο the στάσιν στασις stance; standoff αὐτῶν αυτος he; him κατὰ κατα down; by τὸ ο the κρίμα κριμα judgment αὐτῶν αυτος he; him κατὰ κατα down; by τὴν ο the ἐντολὴν εντολη direction; injunction Μωυσῆ μωσευς Mōseus; Mosefs ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest ἐδέχοντο δεχομαι accept; take τὰ ο the αἵματα αιμα blood; bloodstreams ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis
30:16 וַ wa וְ and יַּֽעַמְד֤וּ yyˈaʕamᵊḏˈû עמד stand עַל־ ʕal- עַל upon עָמְדָם֙ ʕāmᵊḏˌām עֹמֶד place כְּ kᵊ כְּ as מִשְׁפָּטָ֔ם mišpāṭˈām מִשְׁפָּט justice כְּ kᵊ כְּ as תֹורַ֖ת ṯôrˌaṯ תֹּורָה instruction מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest זֹרְקִ֣ים zōrᵊqˈîm זרק toss אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֔ם ddˈām דָּם blood מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand הַ ha הַ the לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
30:16. steteruntque in ordine suo iuxta dispositionem et legem Mosi hominis Dei sacerdotes vero suscipiebant effundendum sanguinem de manibus LevitarumAnd they stood in their order according to the disposition and law of Moses the man of God: but the priests received the blood which was to be poured out, from the hands of the Levites,
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, of the hand of the Levites.
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:

30:16 и стали на своем месте по уставу своему, по закону Моисея, человека Божия. Священники кропили кровью [принимая ее] из рук левитов.
30:16
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐπὶ επι in; on
τὴν ο the
στάσιν στασις stance; standoff
αὐτῶν αυτος he; him
κατὰ κατα down; by
τὸ ο the
κρίμα κριμα judgment
αὐτῶν αυτος he; him
κατὰ κατα down; by
τὴν ο the
ἐντολὴν εντολη direction; injunction
Μωυσῆ μωσευς Mōseus; Mosefs
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
ἐδέχοντο δεχομαι accept; take
τὰ ο the
αἵματα αιμα blood; bloodstreams
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
30:16
וַ wa וְ and
יַּֽעַמְד֤וּ yyˈaʕamᵊḏˈû עמד stand
עַל־ ʕal- עַל upon
עָמְדָם֙ ʕāmᵊḏˌām עֹמֶד place
כְּ kᵊ כְּ as
מִשְׁפָּטָ֔ם mišpāṭˈām מִשְׁפָּט justice
כְּ kᵊ כְּ as
תֹורַ֖ת ṯôrˌaṯ תֹּורָה instruction
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הַ ha הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
זֹרְקִ֣ים zōrᵊqˈîm זרק toss
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
הַ ha הַ the
לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
30:16. steteruntque in ordine suo iuxta dispositionem et legem Mosi hominis Dei sacerdotes vero suscipiebant effundendum sanguinem de manibus Levitarum
And they stood in their order according to the disposition and law of Moses the man of God: but the priests received the blood which was to be poured out, from the hands of the Levites,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
30:16: After their manner - According to the Mishna, the custom was for the priests to stand in two rows extending from the altar to the outer court, where the people were assembled. As each offerer killed his lamb the blood was caught in a basin, which was handed to the nearest priest, who passed it on to his neighbor, and he to the next; the blood was thus conveyed to the altar, at the base of which it was thrown by the last priest in the row. While basins full of blood were thus passed up, empty basins were passed down in a constant succession, so that there was no pause or delay.
Which they received of the hand of the Levites - Ordinarily, the blood was received at the hand of the offerer. But the greater number of the Israelites Ch2 30:17 who had come to keep the feast were involved in some ceremonial or moral defilement, from which there had not been time for them to purify themselves. On account of this uncleanness, they did not slay their own lambs, but delegated the office to the Levites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:16: they stood: Ch2 35:10, Ch2 35:15
place: Heb. standing
after their manner: Kg2 11:14
Moses: Deu 33:1
the priests: Ch2 35:10, Ch2 35:11; Lev 1:5; Heb 11:28
Geneva 1599
And they stood in their place after their manner, according to the law of Moses the man of God: the priests sprinkled the (m) blood, [which they received] of the hand of the Levites.
(m) That is, of the lamb of the passover.
John Gill
And they stood in their place after their manner, according to the law of Moses the man of God,.... The priests in their place, and the Levites in theirs, in which they were ordered to stand when they offered sacrifice:
the priests sprinkled the blood, which they received of the hand of the Levites; the blood either of the burnt offerings before mentioned, or of the passover lambs, which the Levites slew, and received the blood of them in basins; and which the priests took of them, and sprinkled, not on the door posts of houses, as in Egypt, but on the altar round about, and which none but priests might do, Lev 1:5.
Robert Jamieson, A. R. Fausset and David Brown
the priests sprinkled the blood, which they received of the hand of the Levites--This was a deviation from the established rules and practices in presenting the offerings of the temple. The reason was, that many present on the occasion having not sanctified themselves, the Levites slaughtered the paschal victims (see on 2Chron 35:5) for everyone that was unclean. At other times the heads of families killed the lambs themselves, the priests receiving the blood from their hands and presenting it on the altar. Multitudes of the Israelites, especially from certain tribes (2Chron 30:18), were in this unsanctified state, and yet they ate the passover--an exceptional feature and one opposed to the law (Num 9:6); but this exception was allowed in answer to Hezekiah's prayer (2Chron 30:18-20).
30:1730:17: վասն զի բազումք յեկեղեցւոյն ո՛չ սրբեցան։ Եւ Ղեւտացիքն զենուին զպասեքն ամենայնի՝ որ ո՛չ կարաց սուրբ լինել Տեառն.
17 Քանի որ հաւաքուածներից շատերը դեռ չէին մաքրուած, ուստի ղեւտացիները զատկի զոհեր էին մորթում նաեւ նրանց համար, ովքեր Տիրոջ համար դեռ չէին մաքրուած:
17 Քանզի ժողովուրդին մէջ չսրբուածները շատ էին ու բոլոր մաքուր չեղողներուն համար զատկի գառը Ղեւտացիները կը մորթէին։ Որպէս զի զանիկա Տէրոջը առջեւ սրբացնեն։
Վասն զի բազումք յեկեղեցւոյն ոչ սրբեցան. եւ Ղեւտացիքն զենուին զպասեքն ամենայնի որ ոչ կարաց սուրբ լինել Տեառն:

30:17: վասն զի բազումք յեկեղեցւոյն ո՛չ սրբեցան։ Եւ Ղեւտացիքն զենուին զպասեքն ամենայնի՝ որ ո՛չ կարաց սուրբ լինել Տեառն.
17 Քանի որ հաւաքուածներից շատերը դեռ չէին մաքրուած, ուստի ղեւտացիները զատկի զոհեր էին մորթում նաեւ նրանց համար, ովքեր Տիրոջ համար դեռ չէին մաքրուած:
17 Քանզի ժողովուրդին մէջ չսրբուածները շատ էին ու բոլոր մաքուր չեղողներուն համար զատկի գառը Ղեւտացիները կը մորթէին։ Որպէս զի զանիկա Տէրոջը առջեւ սրբացնեն։
zohrab-1805▾ eastern-1994▾ western am▾
30:1730:17 Так как много {было} в собрании таких, которые не освятились, то вместо нечистых левиты закололи пасхального агнца, для посвящения Господу.
30:17 ὅτι οτι since; that πλῆθος πληθος multitude; quantity τῆς ο the ἐκκλησίας εκκλησια assembly οὐχ ου not ἡγνίσθη αγνιζω purify καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἦσαν ειμι be τοῦ ο the θύειν θυω immolate; sacrifice τὸ ο the φασεκ φασεκ.1 all; every τῷ ο the μὴ μη not δυναμένῳ δυναμαι able; can ἁγνισθῆναι αγνιζω purify τῷ ο the κυρίῳ κυριος lord; master
30:17 כִּי־ kî- כִּי that רַבַּ֥ת rabbˌaṯ רַב much בַּ ba בְּ in † הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not הִתְקַדָּ֑שׁוּ hiṯqaddˈāšû קדשׁ be holy וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֞ם lᵊwiyyˈim לֵוִי Levite עַל־ ʕal- עַל upon שְׁחִיטַ֣ת šᵊḥîṭˈaṯ שְׁחִיטָה slaying הַ ha הַ the פְּסָחִ֗ים ppᵊsāḥˈîm פֶּסַח Passover לְ lᵊ לְ to כֹל֙ ḵˌōl כֹּל whole לֹ֣א lˈō לֹא not טָהֹ֔ור ṭāhˈôr טָהֹר pure לְ lᵊ לְ to הַקְדִּ֖ישׁ haqdˌîš קדשׁ be holy לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:17. eo quod multa turba sanctificata non esset et idcirco Levitae immolarent phase his qui non occurrerant sanctificari DominoBecause a great number was not sanctified: and therefore the Levites immolated the phase for them that came not in time to be sanctified to the Lord.
17. For there were many in the congregation 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 the LORD.
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:

30:17 Так как много {было} в собрании таких, которые не освятились, то вместо нечистых левиты закололи пасхального агнца, для посвящения Господу.
30:17
ὅτι οτι since; that
πλῆθος πληθος multitude; quantity
τῆς ο the
ἐκκλησίας εκκλησια assembly
οὐχ ου not
ἡγνίσθη αγνιζω purify
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἦσαν ειμι be
τοῦ ο the
θύειν θυω immolate; sacrifice
τὸ ο the
φασεκ φασεκ.1 all; every
τῷ ο the
μὴ μη not
δυναμένῳ δυναμαι able; can
ἁγνισθῆναι αγνιζω purify
τῷ ο the
κυρίῳ κυριος lord; master
30:17
כִּי־ kî- כִּי that
רַבַּ֥ת rabbˌaṯ רַב much
בַּ ba בְּ in
הַ the
קָּהָ֖ל qqāhˌāl קָהָל assembly
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
הִתְקַדָּ֑שׁוּ hiṯqaddˈāšû קדשׁ be holy
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֞ם lᵊwiyyˈim לֵוִי Levite
עַל־ ʕal- עַל upon
שְׁחִיטַ֣ת šᵊḥîṭˈaṯ שְׁחִיטָה slaying
הַ ha הַ the
פְּסָחִ֗ים ppᵊsāḥˈîm פֶּסַח Passover
לְ lᵊ לְ to
כֹל֙ ḵˌōl כֹּל whole
לֹ֣א lˈō לֹא not
טָהֹ֔ור ṭāhˈôr טָהֹר pure
לְ lᵊ לְ to
הַקְדִּ֖ישׁ haqdˌîš קדשׁ be holy
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
30:17. eo quod multa turba sanctificata non esset et idcirco Levitae immolarent phase his qui non occurrerant sanctificari Domino
Because a great number was not sanctified: and therefore the Levites immolated the phase for them that came not in time to be sanctified to the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:17: the Levites: Ch2 29:34, Ch2 35:3-6
the killing: Exo 12:6
John Gill
For there were many in the congregation that were not sanctified,.... Or purified from uncleanness, contracted either by idolatry, or through such things which, according to the ceremonial law, made them unclean, and from which they had not now time to cleanse themselves according to the law:
therefore the Levites had the charge of the killing of the passovers for everyone that was not clean, to sanctify them unto the Lord; this they did for the masters of families, who were ceremonially unclean, who otherwise might have killed their passover lambs themselves, see Ex 12:6, but now the Levites did it for them, that their passovers might be sanctified and consecrated to the Lord; for, as Philo the Jew says (r), one day in a year the whole sacrificed, everyone acted as a priest, and brought and slew his own sacrifice, meaning at the passover.
(r) De Vita Mosis, l. 3. p. 686. & de Decalogo, p. 766.
30:1830:18: քանզի յոլո՛վք ՚ի ժողովրդենէն Եփրեմի եւ Մանասէի, եւ Իսաքարայ եւ Զաբուղոնի՝ ո՛չ սրբեցան. այլ կերան զպասեքն արտաքոյ գրոյն։ Եւ յաղօ՛թս եկաց Եզեկիաս վասն նոցա՝ եւ ասէ. Տէր բարերար, քաւի՛չ լեր
18 Քանի որ Եփրեմի, Մանասէի, Իսաքարի, Զաբուղոնի մարդկանցից շատերը չէին մաքրուած, ուստի նրանք զատիկը կերան, հակառակ Գրուածքի թելադրանքին: Եզեկիասը նրանց համար աղօթելով՝ ասաց.
18 Վասն զի ժողովուրդէն շատերը, այսինքն Եփրեմէն, Մանասէէն, Իսաքարէն ու Զաբուղոնէն եկողներէն շատերը, մաքուր չէին։ Ամէն պարագայի զատիկը կերան՝ բայց ո՛չ թէ գրուածին համեմատ, իսկ Եզեկիա անոնց համար աղօթք ըրաւ ու ըսաւ. «Բարերար Տէրը քաւութիւն թող ընէ այն բոլոր մարդոց,
Քանզի յոլովք ի ժողովրդենէն Եփրեմի եւ Մանասէի եւ Իսաքարայ եւ Զաբուղոնի ոչ սրբեցան, այլ կերան զպասեքն արտաքոյ գրոյն. եւ յաղօթս եկաց Եզեկիաս վասն նոցա եւ ասէ. Տէր բարերար, քաւիչ լեր ամենայն սրտից ուղղոց:

30:18: քանզի յոլո՛վք ՚ի ժողովրդենէն Եփրեմի եւ Մանասէի, եւ Իսաքարայ եւ Զաբուղոնի՝ ո՛չ սրբեցան. այլ կերան զպասեքն արտաքոյ գրոյն։ Եւ յաղօ՛թս եկաց Եզեկիաս վասն նոցա՝ եւ ասէ. Տէր բարերար, քաւի՛չ լեր
18 Քանի որ Եփրեմի, Մանասէի, Իսաքարի, Զաբուղոնի մարդկանցից շատերը չէին մաքրուած, ուստի նրանք զատիկը կերան, հակառակ Գրուածքի թելադրանքին: Եզեկիասը նրանց համար աղօթելով՝ ասաց.
18 Վասն զի ժողովուրդէն շատերը, այսինքն Եփրեմէն, Մանասէէն, Իսաքարէն ու Զաբուղոնէն եկողներէն շատերը, մաքուր չէին։ Ամէն պարագայի զատիկը կերան՝ բայց ո՛չ թէ գրուածին համեմատ, իսկ Եզեկիա անոնց համար աղօթք ըրաւ ու ըսաւ. «Բարերար Տէրը քաւութիւն թող ընէ այն բոլոր մարդոց,
zohrab-1805▾ eastern-1994▾ western am▾
30:1830:18 Многие из народа, большею частью из колена Ефремова и Манассиина, Иссахарова и Завулонова, не очистились; однако же они ели пасху, не по уставу.
30:18 ὅτι οτι since; that τὸ ο the πλεῖστον πλειστος most τοῦ ο the λαοῦ λαος populace; population ἀπὸ απο from; away Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even Μανασση μανασσης Manassēs; Manassis καὶ και and; even Ισσαχαρ ισσαχαρ Issachar; Issakhar καὶ και and; even Ζαβουλων ζαβουλων Zaboulōn; Zavulon οὐχ ου not ἡγνίσθησαν αγνιζω purify ἀλλὰ αλλα but ἔφαγον φαγω swallow; eat τὸ ο the φασεκ φασεκ.1 from; by τὴν ο the γραφήν γραφη scripture καὶ και and; even προσηύξατο προσευχομαι pray Εζεκιας εζεκιας Ezekias περὶ περι about; around αὐτῶν αυτος he; him λέγων λεγω tell; declare κύριος κυριος lord; master ὁ ο the ἀγαθὸς αγαθος good ἐξιλασάσθω εξιλασκομαι over; for
30:18 כִּ֣י kˈî כִּי that מַרְבִּ֣ית marbˈîṯ מַרְבִּית great number הָ hā הַ the עָ֡ם ʕˈām עַם people רַ֠בַּת rabbˌaṯ רַב much מֵֽ mˈē מִן from אֶפְרַ֨יִם ʔefrˌayim אֶפְרַיִם Ephraim וּ û וְ and מְנַשֶּׁ֜ה mᵊnaššˈeh מְנַשֶּׁה Manasseh יִשָּׂשכָ֤ר yiśśāŝḵˈār יִשָּׂשׂכָר Issachar וּ û וְ and זְבֻלוּן֙ zᵊvulûn זְבוּלֻן Zebulun לֹ֣א lˈō לֹא not הִטֶּהָ֔רוּ hiṭṭehˈārû טהר be clean כִּֽי־ kˈî- כִּי that אָכְל֥וּ ʔāḵᵊlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פֶּ֖סַח ppˌesaḥ פֶּסַח Passover בְּ bᵊ בְּ in לֹ֣א lˈō לֹא not כַ ḵa כְּ as † הַ the כָּת֑וּב kkāṯˈûv כתב write כִּי֩ kˌî כִּי that הִתְפַּלֵּ֨ל hiṯpallˌēl פלל pray יְחִזְקִיָּ֤הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the טֹּ֖וב ṭṭˌôv טֹוב good יְכַפֵּ֥ר yᵊḵappˌēr כפר cover בְּעַֽד׃ bᵊʕˈaḏ בַּעַד distance
30:18. magna etiam pars populi de Ephraim et Manasse et Isachar et Zabulon quae sanctificata non fuerat comedit phase non iuxta quod scriptum est et oravit pro eis Ezechias dicens Dominus bonus propitiabiturFor a great part of the people from Ephraim, and Manasses, and Issachar, and Zabulon, that had not been sanctified, ate the phase otherwise than it is written: and Ezechias prayed for them, saying: The Lord who is good will shew mercy,
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 LORD pardon every one
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:

30:18 Многие из народа, большею частью из колена Ефремова и Манассиина, Иссахарова и Завулонова, не очистились; однако же они ели пасху, не по уставу.
30:18
ὅτι οτι since; that
τὸ ο the
πλεῖστον πλειστος most
τοῦ ο the
λαοῦ λαος populace; population
ἀπὸ απο from; away
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
Ισσαχαρ ισσαχαρ Issachar; Issakhar
καὶ και and; even
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
οὐχ ου not
ἡγνίσθησαν αγνιζω purify
ἀλλὰ αλλα but
ἔφαγον φαγω swallow; eat
τὸ ο the
φασεκ φασεκ.1 from; by
τὴν ο the
γραφήν γραφη scripture
καὶ και and; even
προσηύξατο προσευχομαι pray
Εζεκιας εζεκιας Ezekias
περὶ περι about; around
αὐτῶν αυτος he; him
λέγων λεγω tell; declare
κύριος κυριος lord; master
ο the
ἀγαθὸς αγαθος good
ἐξιλασάσθω εξιλασκομαι over; for
30:18
כִּ֣י kˈî כִּי that
מַרְבִּ֣ית marbˈîṯ מַרְבִּית great number
הָ הַ the
עָ֡ם ʕˈām עַם people
רַ֠בַּת rabbˌaṯ רַב much
מֵֽ mˈē מִן from
אֶפְרַ֨יִם ʔefrˌayim אֶפְרַיִם Ephraim
וּ û וְ and
מְנַשֶּׁ֜ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
יִשָּׂשכָ֤ר yiśśāŝḵˈār יִשָּׂשׂכָר Issachar
וּ û וְ and
זְבֻלוּן֙ zᵊvulûn זְבוּלֻן Zebulun
לֹ֣א lˈō לֹא not
הִטֶּהָ֔רוּ hiṭṭehˈārû טהר be clean
כִּֽי־ kˈî- כִּי that
אָכְל֥וּ ʔāḵᵊlˌû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פֶּ֖סַח ppˌesaḥ פֶּסַח Passover
בְּ bᵊ בְּ in
לֹ֣א lˈō לֹא not
כַ ḵa כְּ as
הַ the
כָּת֑וּב kkāṯˈûv כתב write
כִּי֩ kˌî כִּי that
הִתְפַּלֵּ֨ל hiṯpallˌēl פלל pray
יְחִזְקִיָּ֤הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
טֹּ֖וב ṭṭˌôv טֹוב good
יְכַפֵּ֥ר yᵊḵappˌēr כפר cover
בְּעַֽד׃ bᵊʕˈaḏ בַּעַד distance
30:18. magna etiam pars populi de Ephraim et Manasse et Isachar et Zabulon quae sanctificata non fuerat comedit phase non iuxta quod scriptum est et oravit pro eis Ezechias dicens Dominus bonus propitiabitur
For a great part of the people from Ephraim, and Manasses, and Issachar, and Zabulon, that had not been sanctified, ate the phase otherwise than it is written: and Ezechias prayed for them, saying: The Lord who is good will shew mercy,
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Adam Clarke: Commentary on the Bible - 1831
30:18: A multitude of the people - had not cleansed themselves - As there were men from Ephraim, Manasseh, Issachar, and Zebulun, they were excusable, because they came from countries that had been wholly devoted to idolatry.
The good Lord pardon every one - "The Lord, who is good, have mercy on this people who err." - T.
2 Chronicles 30:22
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:18: many of Ephraim: Ch2 30:11
had not cleansed: Num 9:10-14, Num 19:20; Co1 11:28
the passover: Exo 12:43-51
prayed: Gen 20:7, Gen 20:17; Job 42:8, Job 42:9; Jam 5:15, Jam 5:16; Jo1 5:16
The good: Ch2 6:21; Exo 34:6-9; Num 14:18-20; Psa 25:8, Psa 36:5, Psa 86:5, Psa 119:68; Dan 9:19
Geneva 1599
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 (n) good LORD pardon every one
(n) He knew that faith and sincerity of heart were more agreeable to God than the observation of the ceremonies and therefore he prayed to God to pardon this fault to the people who did not offend out of malice, but out of ignorance.
John Gill
For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun,.... All which were of the ten tribes, where idolatry had prevailed for a long time:
had not cleansed themselves; from impurity contracted by idolatry and other things:
yet did they eat the passover otherwise than it was written; because they ate it in their uncleanness, which was not according to the law, that required that such should be clean that ate of any holy things, see Jn 18:28 but since these people came a great way off, and there was no deferring it to another month, the king chose rather they should be admitted to eat of it, though in their uncleanness:
but Hezekiah prayed for them, saying, the good Lord pardon everyone; God, who is gracious and merciful, and of his goodness, grace, and mercy, forgive such who, though ceremonially unclean, ate of the passover, and especially since they were sincere and cordial in their services; and therefore he hoped that this breach of the ceremonial law would not be laid to their charge. Goodness is such a well known attribute of God, that the very Heathens ascribe it to their deities; hence we read of a temple of the "good god", the gods being the givers of good things to men; Jupiter, or Jove, the supreme god, is supposed to be meant (s).
(s) Pausan. Arcadica, sive, l. 8. p. 513. Vid. Ciceronem de Nat. Deor. l. 3. prope finem.
30:1930:19: ամենայն սրտից ուղղոց, որք խնդրեն զքեզ Տէր Աստուած հարցն իւրեանց. եւ ո՛չ են ըստ սրբութեան սրբութեանց[4697]։ [4697] Ոմանք. Եւ եղեն ըստ սրբութեան սրբութեանցն։
19 «Բարերա՛ր Տէր, ողորմի՛ր բոլոր ուղիղ սիրտ ունեցողներին, որոնք քեզ՝ իրենց հայրերի Տէր Աստծուն են յարում, թէեւ, ըստ սրբարանի մաքրութեան, մաքրուած չեն»:
19 Որոնք սրտանց փնտռեցին Տէր Աստուածը, իրենց հայրերուն Աստուածը, թէեւ անոնք սրբարանին մաքրութեանը համեմատ մաքրուած չէին»։
որք խնդրեն [399]զքեզ Տէր`` Աստուած հարցն իւրեանց, եւ ոչ են ըստ սրբութեան սրբութեանց:

30:19: ամենայն սրտից ուղղոց, որք խնդրեն զքեզ Տէր Աստուած հարցն իւրեանց. եւ ո՛չ են ըստ սրբութեան սրբութեանց[4697]։
[4697] Ոմանք. Եւ եղեն ըստ սրբութեան սրբութեանցն։
19 «Բարերա՛ր Տէր, ողորմի՛ր բոլոր ուղիղ սիրտ ունեցողներին, որոնք քեզ՝ իրենց հայրերի Տէր Աստծուն են յարում, թէեւ, ըստ սրբարանի մաքրութեան, մաքրուած չեն»:
19 Որոնք սրտանց փնտռեցին Տէր Աստուածը, իրենց հայրերուն Աստուածը, թէեւ անոնք սրբարանին մաքրութեանը համեմատ մաքրուած չէին»։
zohrab-1805▾ eastern-1994▾ western am▾
30:1930:19 Но Езекия помолился за них, говоря: Господь благий да простит каждого, кто расположил сердце свое к тому, чтобы взыскать Господа Бога, Бога отцов своих, хотя и без очищения священного!
30:19 πάσης πας all; every καρδίας καρδια heart κατευθυνούσης κατευθυνω straighten out; direct ἐκζητῆσαι εκζητεω seek out / thoroughly κύριον κυριος lord; master τὸν ο the θεὸν θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him καὶ και and; even οὐ ου not κατὰ κατα down; by τὴν ο the ἁγνείαν αγνεια purity τῶν ο the ἁγίων αγιος holy
30:19 כָּל־ kol- כֹּל whole לְבָבֹ֣ו lᵊvāvˈô לֵבָב heart הֵכִ֔ין hēḵˈîn כון be firm לִ li לְ to דְרֹ֛ושׁ ḏᵊrˈôš דרשׁ inquire הָ hā הַ the אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹותָ֑יו ʔᵃvôṯˈāʸw אָב father וְ wᵊ וְ and לֹ֖א lˌō לֹא not כְּ kᵊ כְּ as טָהֳרַ֥ת ṭohᵒrˌaṯ טָהֳרָה purification הַ ha הַ the קֹּֽדֶשׁ׃ ס qqˈōḏeš . s קֹדֶשׁ holiness
30:19. cunctis qui in toto corde requirunt Dominum Deum patrum suorum et non inputabit eis quod minus sanctificati suntTo all them, who with their whole heart, seek the Lord the God of their fathers: and will not impute it to them that they are not sanctified.
19. that setteth his heart to seek God, the LORD, the God of his fathers, though not according to the purification of the sanctuary.
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:

30:19 Но Езекия помолился за них, говоря: Господь благий да простит каждого, кто расположил сердце свое к тому, чтобы взыскать Господа Бога, Бога отцов своих, хотя и без очищения священного!
30:19
πάσης πας all; every
καρδίας καρδια heart
κατευθυνούσης κατευθυνω straighten out; direct
ἐκζητῆσαι εκζητεω seek out / thoroughly
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
κατὰ κατα down; by
τὴν ο the
ἁγνείαν αγνεια purity
τῶν ο the
ἁγίων αγιος holy
30:19
כָּל־ kol- כֹּל whole
לְבָבֹ֣ו lᵊvāvˈô לֵבָב heart
הֵכִ֔ין hēḵˈîn כון be firm
לִ li לְ to
דְרֹ֛ושׁ ḏᵊrˈôš דרשׁ inquire
הָ הַ the
אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s)
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹותָ֑יו ʔᵃvôṯˈāʸw אָב father
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
כְּ kᵊ כְּ as
טָהֳרַ֥ת ṭohᵒrˌaṯ טָהֳרָה purification
הַ ha הַ the
קֹּֽדֶשׁ׃ ס qqˈōḏeš . s קֹדֶשׁ holiness
30:19. cunctis qui in toto corde requirunt Dominum Deum patrum suorum et non inputabit eis quod minus sanctificati sunt
To all them, who with their whole heart, seek the Lord the God of their fathers: and will not impute it to them that they are not sanctified.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:19: prepareth: Ch2 19:3, Ch2 20:33; Sa1 7:3; Ch1 29:18; Ezr 7:10; Job 11:13; Psa 10:17; Pro 23:26
though he be not: Lev 12:4, Lev 15:31-33, Lev 21:17-23, Lev 22:3-6; Num 9:6, Num 19:13-20
John Gill
That prepareth his heart to seek God, the Lord God of his fathers,.... Who was heartily desirous of worshipping God, and observing his ordinances, which had been enjoined their fathers, and they had kept; though Aben Ezra, as Kimchi observes, refers this to Hezekiah:
whose whole heart he directed, or prepared to seek the Lord, &c. by prayer and supplication for everyone of the said persons:
though he be not cleansed according to the purification of the sanctuary: according to the ceremonial law, which the service of the temple required; since, though they were attended with a ceremonial impurity, had a moral purity, and their hearts were right with God.
John Wesley
The sanctuary - With that purification which was required of them that came in God's sanctuary. So he calls it to distinguish from that internal purity which they are here acknowledged to have. The great thing required in our attendance on God's ordinances is, that we prepare our heart to seek him; that the inward man be engaged, that we make heart work of it. All is nothing without this.
30:2030:20: Եւ լուաւ Տէր Եզեկիայ՝ եւ բժշկեաց զժողովուրդն։
20 Տէրը լսեց Եզեկիասին ու բուժեց ժողովրդին:
20 Տէրը Եզեկիային աղօթքը լսեց ու ժողովուրդին թողութիւն տուաւ*։
Եւ լուաւ Տէր Եզեկեայ եւ բժշկեաց զժողովուրդն:

30:20: Եւ լուաւ Տէր Եզեկիայ՝ եւ բժշկեաց զժողովուրդն։
20 Տէրը լսեց Եզեկիասին ու բուժեց ժողովրդին:
20 Տէրը Եզեկիային աղօթքը լսեց ու ժողովուրդին թողութիւն տուաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
30:2030:20 И услышал Господь Езекию и простил народ.
30:20 καὶ και and; even ἐπήκουσεν επακουω hear from κύριος κυριος lord; master τῷ ο the Εζεκια εζεκιας Ezekias καὶ και and; even ἰάσατο ιαομαι heal τὸν ο the λαόν λαος populace; population
30:20 וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְחִזְקִיָּ֔הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah וַ wa וְ and יִּרְפָּ֖א yyirpˌā רפא heal אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽם׃ ס ʕˈām . s עַם people
30:20. quem exaudivit Dominus et placatus est populoAnd the Lord heard him, and was merciful to the people.
20. And the LORD hearkened to Hezekiah, and healed the people.
And the LORD hearkened to Hezekiah, and healed the people:

30:20 И услышал Господь Езекию и простил народ.
30:20
καὶ και and; even
ἐπήκουσεν επακουω hear from
κύριος κυριος lord; master
τῷ ο the
Εζεκια εζεκιας Ezekias
καὶ και and; even
ἰάσατο ιαομαι heal
τὸν ο the
λαόν λαος populace; population
30:20
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְחִזְקִיָּ֔הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah
וַ wa וְ and
יִּרְפָּ֖א yyirpˌā רפא heal
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָֽם׃ ס ʕˈām . s עַם people
30:20. quem exaudivit Dominus et placatus est populo
And the Lord heard him, and was merciful to the people.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:20: healed: Exo 15:26; Psa 103:3; Jam 5:15, Jam 5:16
Geneva 1599
And the LORD hearkened to Hezekiah, and (o) healed the people.
(o) That is, accepted them as purified.
John Gill
And the Lord hearkened to Hezekiah,.... Heard his prayer, and accepted of it, and granted what he desired:
and healed his people; that is, forgave their sins, as Kimchi interprets it; forgiveness being expressed by healing, for which he refers to Ps 41:4 to which may be added Ps 103:3 and which was known either by a prophet sent to declare it, or by not punishing them for their offence.
John Wesley
Healed - That is, pardoned this their sin, and accepting them and their services, as if they had been clean.
Robert Jamieson, A. R. Fausset and David Brown
the Lord . . . healed the people--We imagine the whole affair to have been the following: In consequence of their transgressions they had cause to fear disease and even death (Lev 15:31). Hezekiah prayed for the nation, which was on the point of being diseased, and might therefore be regarded as sick already [BERTHEAU].
30:2130:21: Եւ արարին որդիքն Իսրայէլի որք գտան յԵրուսաղէմ զտօն բաղարջակերացն աւուրս եւթն ուրախութեամբ մեծաւ, յաջողելով Տեառն օր ըստ օրէ. եւ քահանայքն եւ Ղեւտացիքն նուագարանօքն Տեառն։
21 Երուսաղէմում գտնուող իսրայէլացիները Բաղարջակերաց տօնը եօթը օր տօնեցին մեծ ուրախութեամբ՝ ամէն օր օրհնաբանելով Տիրոջը, իսկ քահանաներն ու ղեւտացիները նուագակցում էին Տիրոջ փառաբանութեանը յատկացուած նուագարաններով:
21 Երուսաղէմի մէջ գտնուող Իսրայէլի որդիները մեծ ուրախութեամբ եօթը օր բաղարջակերաց տօնը կատարեցին ու Ղեւտացիները եւ քահանաները ամէն օր բարձրաձայն նուագարաններ հնչեցնելով՝ Տէրը կ’օրհնէին։
Եւ արարին որդիքն Իսրայելի որք գտան յԵրուսաղէմ` զտօն բաղարջակերացն աւուրս եւթն ուրախութեամբ մեծաւ, [400]յաջողելով Տեառն`` օր ըստ օրէ եւ քահանայքն եւ Ղեւտացիքն նուագարանօքն Տեառն:

30:21: Եւ արարին որդիքն Իսրայէլի որք գտան յԵրուսաղէմ զտօն բաղարջակերացն աւուրս եւթն ուրախութեամբ մեծաւ, յաջողելով Տեառն օր ըստ օրէ. եւ քահանայքն եւ Ղեւտացիքն նուագարանօքն Տեառն։
21 Երուսաղէմում գտնուող իսրայէլացիները Բաղարջակերաց տօնը եօթը օր տօնեցին մեծ ուրախութեամբ՝ ամէն օր օրհնաբանելով Տիրոջը, իսկ քահանաներն ու ղեւտացիները նուագակցում էին Տիրոջ փառաբանութեանը յատկացուած նուագարաններով:
21 Երուսաղէմի մէջ գտնուող Իսրայէլի որդիները մեծ ուրախութեամբ եօթը օր բաղարջակերաց տօնը կատարեցին ու Ղեւտացիները եւ քահանաները ամէն օր բարձրաձայն նուագարաններ հնչեցնելով՝ Տէրը կ’օրհնէին։
zohrab-1805▾ eastern-1994▾ western am▾
30:2130:21 И совершили сыны Израилевы, находившиеся в Иерусалиме, праздник опресноков в семь дней, с великим веселием; каждый день левиты и священники славили Господа на орудиях, {устроенных} для славословия Господа.
30:21 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel οἱ ο the εὑρεθέντες ευρισκω find ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem τὴν ο the ἑορτὴν εορτη festival; feast τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread ἑπτὰ επτα seven ἡμέρας ημερα day ἐν εν in εὐφροσύνῃ ευφροσυνη celebration μεγάλῃ μεγας great; loud καὶ και and; even καθυμνοῦντες καθυμνεω the κυρίῳ κυριος lord; master ἡμέραν ημερα day καθ᾿ κατα down; by ἡμέραν ημερα day καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἐν εν in ὀργάνοις οργανον the κυρίῳ κυριος lord; master
30:21 וַ wa וְ and יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make בְנֵֽי־ vᵊnˈê- בֵּן son יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel הַ ha הַ the נִּמְצְאִ֨ים nnimṣᵊʔˌîm מצא find בִּ bi בְּ in ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem אֶת־ ʔeṯ- אֵת [object marker] חַ֧ג ḥˈaḡ חַג festival הַ ha הַ the מַּצֹּ֛ות mmaṣṣˈôṯ מַצָּה matzah שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day בְּ bᵊ בְּ in שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great וּֽ ˈû וְ and מְהַלְלִ֣ים mᵊhallˈîm הלל praise לַ֠ la לְ to יהוָה [yhwˌāh] יְהוָה YHWH יֹ֣ום׀ yˈôm יֹום day בְּ bᵊ בְּ in יֹ֞ום yˈôm יֹום day הַ ha הַ the לְוִיִּ֧ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest בִּ bi בְּ in כְלֵי־ ḵᵊlê- כְּלִי tool עֹ֖ז ʕˌōz עֹז power לַ la לְ to יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
30:21. feceruntque filii Israhel qui inventi sunt in Hierusalem sollemnitatem azymorum septem diebus in laetitia magna laudantes Dominum per singulos dies Levitae quoque et sacerdotes per organa quae suo officio congruebantAnd the children of Israel, that were found at Jerusalem, kept the feast of unleavened bread seven days with great joy, praising the Lord every day. the Levites also, and the priests, with instruments that agreed to their office.
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, with loud instruments unto the LORD.
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:

30:21 И совершили сыны Израилевы, находившиеся в Иерусалиме, праздник опресноков в семь дней, с великим веселием; каждый день левиты и священники славили Господа на орудиях, {устроенных} для славословия Господа.
30:21
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
οἱ ο the
εὑρεθέντες ευρισκω find
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
τὴν ο the
ἑορτὴν εορτη festival; feast
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
μεγάλῃ μεγας great; loud
καὶ και and; even
καθυμνοῦντες καθυμνεω the
κυρίῳ κυριος lord; master
ἡμέραν ημερα day
καθ᾿ κατα down; by
ἡμέραν ημερα day
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἐν εν in
ὀργάνοις οργανον the
κυρίῳ κυριος lord; master
30:21
וַ wa וְ and
יַּעֲשׂ֣וּ yyaʕᵃśˈû עשׂה make
בְנֵֽי־ vᵊnˈê- בֵּן son
יִ֠שְׂרָאֵל yiśrāʔˌēl יִשְׂרָאֵל Israel
הַ ha הַ the
נִּמְצְאִ֨ים nnimṣᵊʔˌîm מצא find
בִּ bi בְּ in
ירוּשָׁלִַ֜ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
אֶת־ ʔeṯ- אֵת [object marker]
חַ֧ג ḥˈaḡ חַג festival
הַ ha הַ the
מַּצֹּ֛ות mmaṣṣˈôṯ מַצָּה matzah
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
בְּ bᵊ בְּ in
שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
וּֽ ˈû וְ and
מְהַלְלִ֣ים mᵊhallˈîm הלל praise
לַ֠ la לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
יֹ֣ום׀ yˈôm יֹום day
בְּ bᵊ בְּ in
יֹ֞ום yˈôm יֹום day
הַ ha הַ the
לְוִיִּ֧ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest
בִּ bi בְּ in
כְלֵי־ ḵᵊlê- כְּלִי tool
עֹ֖ז ʕˌōz עֹז power
לַ la לְ to
יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
30:21. feceruntque filii Israhel qui inventi sunt in Hierusalem sollemnitatem azymorum septem diebus in laetitia magna laudantes Dominum per singulos dies Levitae quoque et sacerdotes per organa quae suo officio congruebant
And the children of Israel, that were found at Jerusalem, kept the feast of unleavened bread seven days with great joy, praising the Lord every day. the Levites also, and the priests, with instruments that agreed to their office.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Feast of Unleavened Bread. B. C. 726.

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.
After the passover followed the feast of unleavened bread, which continued seven days. How that was observed we are here told, and every thing in this account looks pleasant and lively. 1. Abundance of sacrifices were offered to God in peace-offerings, by which they both acknowledged and implored the favour of God, and on part of which the offerers feasted with their friends during these seven days (v. 22), in token of their communion with God and the comfort they took in his favour and their reconciliation to him. To keep up this part of the service, that God's altar might be abundantly regaled with the fat and blood and his priests and people with the flesh of the peace-offerings, Hezekiah gave out of his own stock 1000 bullocks and 7000 sheep, and the princes, excited by his pious example, gave the same number of bullocks and a greater number of sheep, and all for peace-offerings, v. 24. By this God was honoured, the joy of the festival was kept up, and the strangers were encouraged to come again to Jerusalem. It was generously done of the king and the princes thus plentifully to entertain the whole congregation; but what is a great estate good for but that it puts men into a capacity of doing so much the more good? Christ feasted those that followed him. I believe neither Hezekiah nor his princes were the poorer at the year's end for this their pious liberality. 2. Many good prayers were put up to God with the peace-offerings, v. 22. They made confession to the Lord God of their fathers, in which the intent and meaning of the peace-offerings were directed and explained. When the priests sprinkled the blood and burnt the fat they made confession, so did the people when they feasted on their part. They made a religious confession of their relation to God and dependence upon him, a penitent confession of their sins and infirmities, a thankful confession of God's mercies to them, and a supplicatory confession of their wants and desires; and, in all these, they had an eye to God as the God of their fathers, a God in covenant with them. 3. There was a great deal of good preaching. The Levites (whose office it was, Deut. xxxiii. 10) taught the people the good knowledge of the Lord, read and opened the scriptures, and instructed the congregation concerning God and their duty to him; and great need there was of this, after so long a famine of the word as there had been in the last reign. Hezekiah did not himself preach, but he spoke comfortably to the Levites that did, attended their preaching, commended their diligence, and assured them of his protection and countenance. Hereby he encouraged them to study hard and take pains, and put a reputation upon them, that the people might respect and regard them the more. Princes and magistrates, by owning and encouraging faithful and laborious preachers, greatly serve the interest of God's kingdom among men. 4. They sang psalms every day (v. 21): The Levites and priests praised the Lord day by day, both with songs and musical instruments, thus expressing their own and exciting one another's joy in God and thankfulness to him. Praising God should be much of our work in our religious assemblies. 5. Having kept the seven days of the feast in this religious manner, they had so much comfort in the service that they kept other seven days, v. 23. They did not institute any new modes of worship, but repeated and continued the old. The case was extraordinary: they had been long without the ordinance; guilt had been contracted by the neglect of it; they had now got a very great congregation together, and were in a devout serious frame; they knew not when they might have such another opportunity, and therefore could not now find in their hearts to separate till they had doubled the time. Many of them were a great way from home, and had business in the country to look after, for, this being the second month, they were in the midst of their harvest; yet they were in no haste to return: the zeal of God's house made them forget their secular affairs. How unlike those who snuffed at God's service, and said, What a weariness is it! Or those who asked, When will the sabbath be gone? The servants of God should abound in his work. 6. All this they did with gladness (v. 23); they all rejoiced, and particularly the strangers, v. 25. So there was great joy in Jerusalem, v. 26. Never was the like since the dedication of the temple in Solomon's time. Note, Holy duties should be performed with holy gladness; we should be forward to them, and take pleasure in them, relish the sweetness of communion with God, and look upon it as matter of unspeakable joy and comfort that we are thus favoured and have such earnests of everlasting joy. 7. The congregation was at length dismissed with a solemn blessing, v. 27. (1.) The priests pronounced it; for it was part of their office to bless the people (Num. vi. 22, 23), in which they were both the people's mouth to God by way of prayer and God's mouth to the people by way of promise; for their blessing included both. In it they testified both their desire of the people's welfare and their dependence upon God and that word of his grace to which they commended them. What a comfort is it to a congregation to be sent home thus crowned! (2.) God said Amen to it. The voice of the priests, when they blessed the people, was heard in heaven and came up to the habitation of God's holiness. When they pronounced the blessing God commanded it, and perhaps gave some sensible token of the ratification of it. The prayer that comes up to heaven in a cloud of incense will come down again to this earth in showers of blessings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:21: present: Heb. found
the feast: Exo 12:15, Exo 13:6; Lev 23:6; Luk 22:1, Luk 22:7; Co1 5:7, Co1 5:8
great gladness: Ch2 30:26, Ch2 7:10; Deu 12:7, Deu 12:12, Deu 16:14; Neh 8:10; Act 2:46; Phi 4:4
the priests: Ch2 20:21, Ch2 29:25-27
loud instruments: Heb. instruments of strength, Psa 150:3-5
John Gill
And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness,.... Which, according to the law of Moses, were always to follow the passover, Ex 12:18.
and the Levites and the priests praised the Lord day by day, singing with loud instruments unto the Lord; or instruments of strength (t); so called not from the matter of them, or manner in which they were made, but either from the sound of them, as our version, or from the strength and power of God, which they set forth in praise; the Targum is,"with instruments of praise,''and so the word is sometimes used, see Ps 8:2 compared with Mt 21:16, the priests blew with trumpets, and the Levites played on harps, psalteries, &c. and this they did every day when the sacrifices were offered, during the seven days of unleavened bread.
(t) "cum instrumentis fortitudinis", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
the children of Israel . . . kept the feast--The time appointed by the law for the continuance of the feast was seven days [Ex 12:15; Ex 13:6; Lev 23:6]; but in consequence of its having been allowed to fall so long into desuetude, they doubled the period of celebration and kept it fourteen days with unabated satisfaction and joy. Materials for the additional sacrificial meals were supplied by the munificence of the king and the princes.
30:2230:22: Եւ խօսեցաւ Եզեկիաս ՚ի սիրտս ամենայն Ղեւտացւոցն, եւ այլո՛ց իմաստնոցն որք իմանային զհանճար բարի Տեառն. եւ կատարեցին զտօն բաղարջոցն աւուրս եւթն. զենուլ զզոհս փրկութեանն, եւ խոստովա՛ն լինել Տեառն Աստուծոյ հարցն իւրեանց[4698]։ [4698] ՚Ի լուս՛՛. Զհանճար բանի Տեառն։ Ոմանք. Զենլով զզոհս... եւ խոստովան լինելով։
22 Եզեկիասը համոզեց բոլոր ղեւտացիներին եւ միւս իմաստուններին, որոնց ծանօթ էր Տիրոջ բարի հանճարը, եւ նրանք եօթը օր կատարեցին Բաղարջակերաց տօնը՝ փրկութեան զոհեր մատուցելով ու իրենց հայրերի Տէր Աստծուն գովաբանելով:
22 Եզեկիա քաղցրութեամբ խօսեցաւ Տէրոջը բարի հանճարը իմացող* բոլոր Ղեւտացիներուն։ Տօնին եօթը օրը խաղաղութեան զոհեր մատուցանելով ու իրենց հայրերուն Տէր Աստուծոյն գոհութիւն տալով կ’ուտէին։
Եւ խօսեցաւ Եզեկիաս ի սիրտս ամենայն [401]Ղեւտացւոցն եւ յայլոց իմաստնոցն`` որք իմանային զհանճար բարի Տեառն, եւ կատարեցին զտօն բաղարջոցն աւուրս եւթն, զենուլ զզոհս [402]փրկութեանն եւ խոստովան լինել Տեառն Աստուծոյ հարցն իւրեանց:

30:22: Եւ խօսեցաւ Եզեկիաս ՚ի սիրտս ամենայն Ղեւտացւոցն, եւ այլո՛ց իմաստնոցն որք իմանային զհանճար բարի Տեառն. եւ կատարեցին զտօն բաղարջոցն աւուրս եւթն. զենուլ զզոհս փրկութեանն, եւ խոստովա՛ն լինել Տեառն Աստուծոյ հարցն իւրեանց[4698]։
[4698] ՚Ի լուս՛՛. Զհանճար բանի Տեառն։ Ոմանք. Զենլով զզոհս... եւ խոստովան լինելով։
22 Եզեկիասը համոզեց բոլոր ղեւտացիներին եւ միւս իմաստուններին, որոնց ծանօթ էր Տիրոջ բարի հանճարը, եւ նրանք եօթը օր կատարեցին Բաղարջակերաց տօնը՝ փրկութեան զոհեր մատուցելով ու իրենց հայրերի Տէր Աստծուն գովաբանելով:
22 Եզեկիա քաղցրութեամբ խօսեցաւ Տէրոջը բարի հանճարը իմացող* բոլոր Ղեւտացիներուն։ Տօնին եօթը օրը խաղաղութեան զոհեր մատուցանելով ու իրենց հայրերուն Տէր Աստուծոյն գոհութիւն տալով կ’ուտէին։
zohrab-1805▾ eastern-1994▾ western am▾
30:2230:22 И говорил Езекия по сердцу всем левитам, имевшим доброе разумение {в служении} Господу. И ели праздничное семь дней, принося жертвы мирные и славя Господа Бога отцов своих.
30:22 καὶ και and; even ἐλάλησεν λαλεω talk; speak Εζεκιας εζεκιας Ezekias ἐπὶ επι in; on πᾶσαν πας all; every καρδίαν καρδια heart τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis καὶ και and; even τῶν ο the συνιόντων συνειμι with σύνεσιν συνεσις comprehension ἀγαθὴν αγαθος good τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even συνετέλεσαν συντελεω consummate; finish τὴν ο the ἑορτὴν εορτη festival; feast τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread ἑπτὰ επτα seven ἡμέρας ημερα day θύοντες θυω immolate; sacrifice θυσίας θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving καὶ και and; even ἐξομολογούμενοι εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him
30:22 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak יְחִזְקִיָּ֗הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah עַל־ ʕal- עַל upon לֵב֙ lˌēv לֵב heart כָּל־ kol- כֹּל whole הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite הַ ha הַ the מַּשְׂכִּילִ֥ים mmaśkîlˌîm שׂכל prosper שֵֽׂכֶל־ śˈēḵel- שֶׂכֶל insight טֹ֖וב ṭˌôv טֹוב good לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּאכְל֤וּ yyōḵᵊlˈû אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֹּועֵד֙ mmôʕˌēḏ מֹועֵד appointment שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven הַ ha הַ the יָּמִ֔ים yyāmˈîm יֹום day מְזַבְּחִים֙ mᵊzabbᵊḥîm זבח slaughter זִבְחֵ֣י zivḥˈê זֶבַח sacrifice שְׁלָמִ֔ים šᵊlāmˈîm שֶׁלֶם final offer וּ û וְ and מִ֨תְוַדִּ֔ים mˌiṯwaddˈîm ידה praise לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) אֲבֹותֵיהֶֽם׃ ס ʔᵃvôṯêhˈem . s אָב father
30:22. et locutus est Ezechias ad cor omnium Levitarum qui habebant intellegentiam bonam super Domino et comederunt septem diebus sollemnitatis immolantes victimas pacificorum et laudantes Dominum Deum patrum suorumAnd Ezechias spoke to the heart of all the Levites, that had good understanding concerning the Lord: and they ate during the seven days of the solemnity, immolating victims of peace offerings, and praising the Lord the God of their fathers.
22. And Hezekiah spake comfortably unto all the Levites that were well skilled of the LORD. So they did eat throughout the feast for the seven days, offering sacrifices of peace offerings, and making confession to the LORD, the God of their fathers.
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:

30:22 И говорил Езекия по сердцу всем левитам, имевшим доброе разумение {в служении} Господу. И ели праздничное семь дней, принося жертвы мирные и славя Господа Бога отцов своих.
30:22
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Εζεκιας εζεκιας Ezekias
ἐπὶ επι in; on
πᾶσαν πας all; every
καρδίαν καρδια heart
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
καὶ και and; even
τῶν ο the
συνιόντων συνειμι with
σύνεσιν συνεσις comprehension
ἀγαθὴν αγαθος good
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
συνετέλεσαν συντελεω consummate; finish
τὴν ο the
ἑορτὴν εορτη festival; feast
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
ἑπτὰ επτα seven
ἡμέρας ημερα day
θύοντες θυω immolate; sacrifice
θυσίας θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
καὶ και and; even
ἐξομολογούμενοι εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
30:22
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
יְחִזְקִיָּ֗הוּ yᵊḥizqiyyˈāhû יְחִזְקִיָּהוּ Hezekiah
עַל־ ʕal- עַל upon
לֵב֙ lˌēv לֵב heart
כָּל־ kol- כֹּל whole
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
הַ ha הַ the
מַּשְׂכִּילִ֥ים mmaśkîlˌîm שׂכל prosper
שֵֽׂכֶל־ śˈēḵel- שֶׂכֶל insight
טֹ֖וב ṭˌôv טֹוב good
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּאכְל֤וּ yyōḵᵊlˈû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֹּועֵד֙ mmôʕˌēḏ מֹועֵד appointment
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
הַ ha הַ the
יָּמִ֔ים yyāmˈîm יֹום day
מְזַבְּחִים֙ mᵊzabbᵊḥîm זבח slaughter
זִבְחֵ֣י zivḥˈê זֶבַח sacrifice
שְׁלָמִ֔ים šᵊlāmˈîm שֶׁלֶם final offer
וּ û וְ and
מִ֨תְוַדִּ֔ים mˌiṯwaddˈîm ידה praise
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
אֲבֹותֵיהֶֽם׃ ס ʔᵃvôṯêhˈem . s אָב father
30:22. et locutus est Ezechias ad cor omnium Levitarum qui habebant intellegentiam bonam super Domino et comederunt septem diebus sollemnitatis immolantes victimas pacificorum et laudantes Dominum Deum patrum suorum
And Ezechias spoke to the heart of all the Levites, that had good understanding concerning the Lord: and they ate during the seven days of the solemnity, immolating victims of peace offerings, and praising the Lord the God of their fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:22: Spake comfortably unto all the Levites - On such occasions the priests and Levites had great fatigue, and suffered many privations; and therefore had need of that encouragement which this prudent and pious king gave. It is a fine and expressive character given of these men, "They taught the good knowledge of God to the people." This is the great work, or should be so, of every Christian minister. They should convey that knowledge of God to the people by which they may be saved; that is, the good knowledge of the Lord.
2 Chronicles 30:25
Albert Barnes: Notes on the Bible - 1834
30:22: The "knowledge" intended is perhaps chiefly ritualistic and musical - such knowledge as enabled them to conduct the service of the sanctuary satisfactorily.
They did eat throughout the feast - literally, "they did eat the feast;" i. e. "they kept the feast," which was essentially kept by the eating of unleavened bread. The Levites kept the feast during the full term appointed for it, never failing in their duties, but taking their part day after day, both in the sacrifice of the victims and in singing praises to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:22: comfortably unto all: Heb. to the heart of all, Ch2 32:6; Isa 40:1, Isa 40:2; Hos 2:14
taught: Ch2 15:3, Ch2 17:9, Ch2 35:3; Deu 33:10; Ezr 7:10, Ezr 7:25; Neh 8:7, Neh 8:8, Neh 8:18, Neh 9:3; Ti2 4:2
the good: Pro 2:6, Pro 2:7, Pro 8:6; Joh 17:3; Co2 4:6; Phi 3:8
and making: Deu 26:3-11; Ezr 10:11; Neh 9:3
John Gill
And Hezekiah spake comfortably to all the Levites,.... Or "to the heart" (u) of them, such things as were very encouraging to them to go on in the work and worship of God, commending their singing, exhorting them to diligence in instructing the people, promising them his favour and protection:
even those that taught the good knowledge of the Lord; who instructed the people well in his word, worship, and ordinances; though some restrain this to their skill in singing the praises of God, both vocally and instrumentally, and their abilities and diligence in teaching others:
and they did eat throughout the feast: or did eat the feast; that is, the sacrifices of it; not the Levites only, but the king, and all the congregation:
offering peace offerings; part of which belonged to the Lord, another part to the priests, and a third to the offerers, on which they feasted with their friends; and this they did throughout all the seven days of the feast:
and making confession to the Lord God of their fathers; confessing their sins of omission and commission they had been guilty of; owning the goodness, grace, and mercy of God towards them; blessing and praising his name for the restoration of his worship and ordinances among them.
(u) "ad cor", Pagninus, Montanus, &c.
John Wesley
Spoke comfortably - Encouraged them to a chearful and diligent attendance upon their holy ministrations. Princes and magistrates by encouraging faithful and laborious preachers, greatly promote the kingdom of God. That taught - Who by their office were to instruct and build up the people in the knowledge and fear of God: which is mentioned as the cause of his respect and kindness to them.
30:2330:23: Եւ խորհեցաւ եկեղեցին միանգամայն առնել ա՛յլ եւս աւուրս եւթն. եւ արարին զուրախութիւնն զեւթն եւս օր.
23 Եւ հաւաքուածները միահամուռ առաջարկեցին եօթը օր եւս տօն կատարել. եւ եօթը օր եւս ուրախութիւն արեցին:
23 Բոլոր ժողովուրդը խորհուրդ ըրին, որ ուրիշ եօթը օր ալ տօն պահեն։ Եօթը օր ալ մեծ ուրախութիւն ըրին։
Եւ խորհեցաւ եկեղեցին միանգամայն առնել այլ եւս աւուրս եւթն, եւ արարին զուրախութիւնն զեւթն եւս օր:

30:23: Եւ խորհեցաւ եկեղեցին միանգամայն առնել ա՛յլ եւս աւուրս եւթն. եւ արարին զուրախութիւնն զեւթն եւս օր.
23 Եւ հաւաքուածները միահամուռ առաջարկեցին եօթը օր եւս տօն կատարել. եւ եօթը օր եւս ուրախութիւն արեցին:
23 Բոլոր ժողովուրդը խորհուրդ ըրին, որ ուրիշ եօթը օր ալ տօն պահեն։ Եօթը օր ալ մեծ ուրախութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
30:2330:23 И решило все собрание праздновать другие семь дней, и провели эти семь дней в веселии,
30:23 καὶ και and; even ἐβουλεύσατο βουλευω intend; deliberate ἡ ο the ἐκκλησία εκκλησια assembly ἅμα αμα at once; together ποιῆσαι ποιεω do; make ἑπτὰ επτα seven ἡμέρας ημερα day ἄλλας αλλος another; else καὶ και and; even ἐποίησαν ποιεω do; make ἑπτὰ επτα seven ἡμέρας ημερα day ἐν εν in εὐφροσύνῃ ευφροσυνη celebration
30:23 וַ wa וְ and יִּוָּֽעֲצוּ֙ yyiwwˈāʕᵃṣû יעץ advise כָּל־ kol- כֹּל whole הַ ha הַ the קָּהָ֔ל qqāhˈāl קָהָל assembly לַ la לְ to עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יַּֽעֲשׂ֥וּ yyˈaʕᵃśˌû עשׂה make שִׁבְעַת־ šivʕaṯ- שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
30:23. placuitque universae multitudini ut celebrarent etiam alios dies septem quod et fecerunt cum ingenti gaudioAnd it pleased the whole multitude to keep other seven days: which they did with great joy.
23. And the whole congregation took counsel to keep other seven days: and they kept seven days with gladness.
And the whole assembly took counsel to keep other seven days: and they kept [other] seven days with gladness:

30:23 И решило все собрание праздновать другие семь дней, и провели эти семь дней в веселии,
30:23
καὶ και and; even
ἐβουλεύσατο βουλευω intend; deliberate
ο the
ἐκκλησία εκκλησια assembly
ἅμα αμα at once; together
ποιῆσαι ποιεω do; make
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἄλλας αλλος another; else
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
30:23
וַ wa וְ and
יִּוָּֽעֲצוּ֙ yyiwwˈāʕᵃṣû יעץ advise
כָּל־ kol- כֹּל whole
הַ ha הַ the
קָּהָ֔ל qqāhˈāl קָהָל assembly
לַ la לְ to
עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יַּֽעֲשׂ֥וּ yyˈaʕᵃśˌû עשׂה make
שִׁבְעַת־ šivʕaṯ- שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
שִׂמְחָֽה׃ śimḥˈā שִׂמְחָה joy
30:23. placuitque universae multitudini ut celebrarent etiam alios dies septem quod et fecerunt cum ingenti gaudio
And it pleased the whole multitude to keep other seven days: which they did with great joy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-27. Продление праздника Пасхи на следующие семь дней (ст. 23) могло иметь мотивом подобный же пример Соломона при освящении храма (2: Пар VII:8: и д.; см. 3: Цар VIII:65; Толков. Библия т. II). Такой смысл имеет и упоминание о Соломоне в речи (ст. 26) о необычайной торжественности Пасхи Езекии, впрочем, упоминание о Соломоне в данном рассказе 2: Пар XXX гл. об участии в иерусалимском празднике и членов отдельных колен Израильского царства имеет значение и хронологической даты: по смерти Соломона десять колен израильских отторглись от дома Давидова и храма Иерусалимского, и только теперь часть их религиозно воссоединилась с иудейским народом и храмом; естественно было — по поводу этого воссоединения — припомнить время нераздельного существования Иуды и Израиля, закончившееся со смертью Соломона.

В 25, при перечислении участников торжества, принятый текст LXX, вместо стоящего в евр. Vulg. русск. «пришедшее от Израиля» (или по евр. код. 259: у Кенник. «от земли Израиля») имеет: «из Иерусалима», 'εξ 'Ιερουσαλήμ, слав.: обретшийся из Иерусалима . Но многие кодексы, как XI, 19, 55, 93, 119, 153: Комплют. имеют 'εξ 'Ισραήλ (или 'εκ γής 'Ισραήλ — код. 108: у Голм.). Как внешние, текстуальные, так и внутренние данные побуждают предпочесть чтение текста еврейского: упоминание о «пришедших из Иерусалима» на иерусалимское торжество само по себе мало естественно, тогда как речь о паломниках из царства израильского, прибывших в Иерусалим, понятна в связи с предыдущим. Кроме иудеев и израильтян здесь же (ст. 25) названы пришельцы (евр. герим, LXX: προσήλυτοι) — без сомнения, натурализованные и вступившие в теократическое общество через обрезание, так как необрезанный иноплеменник безусловно не мог вкушать пасхи (Исх XII:43, 48; Толков. Библия I).

Право и обязанность благословлять народ по окончании дневного богослужения принадлежало исключительно священникам (во главе с первосвященником), но отнюдь не левитам: в данном случае (ст. 27) последние лишь усугубили торжественность обстановки благословения игрой на музыкальных инструментах и восклицаниями (ср. ст. 22).
Albert Barnes: Notes on the Bible - 1834
30:23: To keep other seven days - This was a voluntary addition to the requirements of the Law - the fruit and sign of the abounding zeal which characterized the time. Hezekiah and the princes probably proposed it to the people, and presented them with sacrificial animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:23: took counsel: Ch2 30:2
to keep: They did not observe other seven days of unleavened bread, but offered sacrifices with praise and thanksgiving, and feasting, other seven days; and, as the people in general, and especially those who came out of the kingdom of Israel, would be unprepared for this additional expense, both Hezekiah and his princes liberally supplied them with cattle for sacrifices. Ch2 7:9; Kg1 8:65
Carl Friedrich Keil and Franz Delitzsch

Prolongation of the festival for seven days more, and the conclusion of it. - 2Chron 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 2Chron 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. 2Chron 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 2Chron 30:15 and 2Chron 30:3.
John Gill
And the whole assembly took counsel to keep other seven days,.... They consulted among themselves, and with the king and his nobles about it, who all agreed to it:
and they kept other seven days with gladness; not altogether in the same manner they had kept the preceding seven days; they did not slay and eat passover lambs, nor did they eat unleavened bread, but offered peace offerings, and feasted upon them; and sung the praises of God, and attended to the instructions of the priests and Levites, being in a very agreeable frame of mind for religious exercises.
30:2430:24: վասն զի Եզեկիաս սկսաւ տա՛լ ՚ի Յուդայ՝ եկեղեցւոյն, զուարակս հազար, եւ ոչխարս եւթն հազար. եւ իշխանքն սկսան տալ ժողովրդեանն զուարակս հազար, եւ ոչխարս տասն հազար։ Եւ սրբեցան ՚ի քահանայիցն բազումք յոյժ[4699]. [4699] Ոմանք. Տալ ՚ի Յուդայ յեկեղեց՛՛... եւ ոչխարս հինգ հազար։
24 Եզեկիասը Յուդայի երկրից հաւաքուածներին տուել էր հազար զուարակ ու եօթը հազար ոչխար, իսկ իշխանները ժողովրդին տուեցին հազար զուարակ եւ տասը հազար ոչխար: Քահանաներից շատ-շատերը մաքրուեցին,
24 Քանզի Յուդայի Եզեկիա թագաւորը ժողովուրդին հազար զուարակ ու եօթը հազար ոչխար պարգեւեց։ Իշխաններն ալ ժողովուրդին հազար զուարակ ու տասը հազար ոչխար պարգեւեցին ու շատ քահանաներ սրբուեցան։
Վասն զի [403]Եզեկիաս սկսաւ տալ ի Յուդայ եկեղեցւոյն`` զուարակս հազար եւ ոչխարս եւթն հազար. եւ իշխանքն [404]սկսան տալ`` ժողովրդեանն զուարակս հազար եւ ոչխարս տասն հազար. եւ սրբեցան ի քահանայիցն բազումք յոյժ:

30:24: վասն զի Եզեկիաս սկսաւ տա՛լ ՚ի Յուդայ՝ եկեղեցւոյն, զուարակս հազար, եւ ոչխարս եւթն հազար. եւ իշխանքն սկսան տալ ժողովրդեանն զուարակս հազար, եւ ոչխարս տասն հազար։ Եւ սրբեցան ՚ի քահանայիցն բազումք յոյժ[4699].
[4699] Ոմանք. Տալ ՚ի Յուդայ յեկեղեց՛՛... եւ ոչխարս հինգ հազար։
24 Եզեկիասը Յուդայի երկրից հաւաքուածներին տուել էր հազար զուարակ ու եօթը հազար ոչխար, իսկ իշխանները ժողովրդին տուեցին հազար զուարակ եւ տասը հազար ոչխար: Քահանաներից շատ-շատերը մաքրուեցին,
24 Քանզի Յուդայի Եզեկիա թագաւորը ժողովուրդին հազար զուարակ ու եօթը հազար ոչխար պարգեւեց։ Իշխաններն ալ ժողովուրդին հազար զուարակ ու տասը հազար ոչխար պարգեւեցին ու շատ քահանաներ սրբուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
30:2430:24 потому что Езекия, царь Иудейский, выставил для собравшихся тысячу тельцов и десять тысяч мелкого скота, и вельможи выставили для собравшихся тысячу тельцов и десять тысяч мелкого скота; и священников освятилось {уже} много.
30:24 ὅτι οτι since; that Εζεκιας εζεκιας Ezekias ἀπήρξατο απαρχω the Ιουδα ιουδα Iouda; Iutha τῇ ο the ἐκκλησίᾳ εκκλησια assembly μόσχους μοσχος calf χιλίους χιλιοι thousand καὶ και and; even ἑπτακισχίλια επτακισχιλιοι seven thousand πρόβατα προβατον sheep καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler ἀπήρξαντο απαρχω the λαῷ λαος populace; population μόσχους μοσχος calf χιλίους χιλιοι thousand καὶ και and; even πρόβατα προβατον sheep δέκα δεκα ten χιλιάδας χιλιας thousand καὶ και and; even τὰ ο the ἅγια αγιος holy τῶν ο the ἱερέων ιερευς priest εἰς εις into; for πλῆθος πληθος multitude; quantity
30:24 כִּ֣י kˈî כִּי that חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְ֠הוּדָה yᵊhûḏˌā יְהוּדָה Judah הֵרִ֨ים hērˌîm רום be high לַ la לְ to † הַ the קָּהָ֜ל qqāhˈāl קָהָל assembly אֶ֣לֶף ʔˈelef אֶלֶף thousand פָּרִים֮ pārîm פַּר young bull וְ wᵊ וְ and שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven אֲלָפִ֣ים ʔᵃlāfˈîm אֶלֶף thousand צֹאן֒ ס ṣōn s צֹאן cattle וְ wᵊ וְ and הַ ha הַ the שָּׂרִ֞ים śśārˈîm שַׂר chief הֵרִ֤ימוּ hērˈîmû רום be high לַ la לְ to † הַ the קָּהָל֙ qqāhˌāl קָהָל assembly פָּרִ֣ים pārˈîm פַּר young bull אֶ֔לֶף ʔˈelef אֶלֶף thousand וְ wᵊ וְ and צֹ֖אן ṣˌōn צֹאן cattle עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand וַ wa וְ and יִּֽתְקַדְּשׁ֥וּ yyˈiṯqaddᵊšˌû קדשׁ be holy כֹהֲנִ֖ים ḵōhᵃnˌîm כֹּהֵן priest לָ lā לְ to רֹֽב׃ rˈōv רֹב multitude
30:24. Ezechias enim rex Iuda praebuerat multitudini mille tauros et septem milia ovium principes vero dederant populo tauros mille et oves decem milia sanctificata ergo est sacerdotum plurima multitudoFor Ezechias the king of Juda had given to the multitude a thousand bullocks, and seven thousand sheep: and the princes had given the people a thousand bullocks, and ten thousand sheep: and a great number of priests was sanctified.
24. For Hezekiah king of Judah did give to the congregation for offerings 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.
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:

30:24 потому что Езекия, царь Иудейский, выставил для собравшихся тысячу тельцов и десять тысяч мелкого скота, и вельможи выставили для собравшихся тысячу тельцов и десять тысяч мелкого скота; и священников освятилось {уже} много.
30:24
ὅτι οτι since; that
Εζεκιας εζεκιας Ezekias
ἀπήρξατο απαρχω the
Ιουδα ιουδα Iouda; Iutha
τῇ ο the
ἐκκλησίᾳ εκκλησια assembly
μόσχους μοσχος calf
χιλίους χιλιοι thousand
καὶ και and; even
ἑπτακισχίλια επτακισχιλιοι seven thousand
πρόβατα προβατον sheep
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
ἀπήρξαντο απαρχω the
λαῷ λαος populace; population
μόσχους μοσχος calf
χιλίους χιλιοι thousand
καὶ και and; even
πρόβατα προβατον sheep
δέκα δεκα ten
χιλιάδας χιλιας thousand
καὶ και and; even
τὰ ο the
ἅγια αγιος holy
τῶν ο the
ἱερέων ιερευς priest
εἰς εις into; for
πλῆθος πληθος multitude; quantity
30:24
כִּ֣י kˈî כִּי that
חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְ֠הוּדָה yᵊhûḏˌā יְהוּדָה Judah
הֵרִ֨ים hērˌîm רום be high
לַ la לְ to
הַ the
קָּהָ֜ל qqāhˈāl קָהָל assembly
אֶ֣לֶף ʔˈelef אֶלֶף thousand
פָּרִים֮ pārîm פַּר young bull
וְ wᵊ וְ and
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
אֲלָפִ֣ים ʔᵃlāfˈîm אֶלֶף thousand
צֹאן֒ ס ṣōn s צֹאן cattle
וְ wᵊ וְ and
הַ ha הַ the
שָּׂרִ֞ים śśārˈîm שַׂר chief
הֵרִ֤ימוּ hērˈîmû רום be high
לַ la לְ to
הַ the
קָּהָל֙ qqāhˌāl קָהָל assembly
פָּרִ֣ים pārˈîm פַּר young bull
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וְ wᵊ וְ and
צֹ֖אן ṣˌōn צֹאן cattle
עֲשֶׂ֣רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand
וַ wa וְ and
יִּֽתְקַדְּשׁ֥וּ yyˈiṯqaddᵊšˌû קדשׁ be holy
כֹהֲנִ֖ים ḵōhᵃnˌîm כֹּהֵן priest
לָ לְ to
רֹֽב׃ rˈōv רֹב multitude
30:24. Ezechias enim rex Iuda praebuerat multitudini mille tauros et septem milia ovium principes vero dederant populo tauros mille et oves decem milia sanctificata ergo est sacerdotum plurima multitudo
For Ezechias the king of Juda had given to the multitude a thousand bullocks, and seven thousand sheep: and the princes had given the people a thousand bullocks, and ten thousand sheep: and a great number of priests was sanctified.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:24: did give: Heb. lifted up, or offered, Ch2 35:7, Ch2 35:8; Ch1 29:3-9; Eze 45:17; Eph 4:8
a great: Ch2 29:34
Geneva 1599
For Hezekiah king of Judah did give to the congregation a (p) 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.
(p) This great liberality declares how kings, princes and all they to whom God has given, should be ready to bestow it in the setting forth of God's glory.
John Gill
For Hezekiah king of Judah did give to the congregation one thousand bullocks, and seven thousand sheep,.... He separated them, as Kimchi interprets it, from his own herds and flocks; or out of his own substance, at his own expense purchased them; or lifted them up, as the word signifies, as heave offerings to the Lord; and gave them to the people for thank offerings to feast upon:
and the princes gave to the congregation one thousand bullocks, and ten thousand sheep: for the same purposes, following the king's example:
and a great number of priests sanctified themselves; besides those who had before, that they might be fit to offer this great number of sacrifices.
John Wesley
Did give - First to God, to whom the parts appointed were offered in a way of thanksgiving; and then to the people, who feasted upon the relicks, as the offerer used to do in peace - offerings: and Hezekiah, who was the offerer, gave away his right in the remains of the sacrifices to the people. Which generosity is the more considerable, because it was in the beginning of his reign, when he found the exchequer empty; and when he had been at great expense about cleansing and refitting the temple, and making preparations for this great feast.
Robert Jamieson, A. R. Fausset and David Brown
and a great number of priests sanctified themselves--so that there would be a sufficient number of hands for the additional services.
30:2530:25: եւ ուրա՛խ եղեւ ամենայն եկեղեցին, քահանայքն եւ Ղեւտացիքն, եւ ամենայն ժողովուրդն Յուդայ, եւ որք գտան անդ յԻսրայէլէ. եւ եկքն որք եկեալ էին յերկրէն Իսրայէլի, եւ բնակիչքն Յուդայ.
25 եւ բոլոր ժողովականները՝ քահանաներն ու ղեւտացիները, ինչպէս նաեւ Յուդայի երկրի ամբողջ ժողովուրդը եւ նրանք, որ Իսրայէլից էին կամ Իսրայէլի երկրից էին եկել ու Յուդայի երկրում էին բնակւում, ուրախացան:
25 Բոլոր Յուդայի ժողովուրդը ու քահանաներն ու Ղեւտացիները եւ Իսրայէլէն եկողներուն բոլոր ժողովուրդը ու Իսրայէլի երկրէն եկող եւ Յուդայի մէջ բնակող պանդուխտները ուրախացան։
Եւ ուրախ եղեւ ամենայն [405]եկեղեցին, քահանայքն եւ Ղեւտացիքն եւ ամենայն ժողովուրդն [406]Յուդայ, եւ որք գտան անդ`` յԻսրայելէ, եւ եկքն որք եկեալ էին յերկրէն Իսրայելի, եւ բնակիչքն Յուդայ:

30:25: եւ ուրա՛խ եղեւ ամենայն եկեղեցին, քահանայքն եւ Ղեւտացիքն, եւ ամենայն ժողովուրդն Յուդայ, եւ որք գտան անդ յԻսրայէլէ. եւ եկքն որք եկեալ էին յերկրէն Իսրայէլի, եւ բնակիչքն Յուդայ.
25 եւ բոլոր ժողովականները՝ քահանաներն ու ղեւտացիները, ինչպէս նաեւ Յուդայի երկրի ամբողջ ժողովուրդը եւ նրանք, որ Իսրայէլից էին կամ Իսրայէլի երկրից էին եկել ու Յուդայի երկրում էին բնակւում, ուրախացան:
25 Բոլոր Յուդայի ժողովուրդը ու քահանաներն ու Ղեւտացիները եւ Իսրայէլէն եկողներուն բոլոր ժողովուրդը ու Իսրայէլի երկրէն եկող եւ Յուդայի մէջ բնակող պանդուխտները ուրախացան։
zohrab-1805▾ eastern-1994▾ western am▾
30:2530:25 И веселились все собравшиеся из Иудеи, и священники и левиты, и все собрание, пришедшее от Израиля, и пришельцы, пришедшие из земли Израильской и обитавшие в Иудее.
30:25 καὶ και and; even ηὐφράνθη ευφραινω celebrate; cheer πᾶσα πας all; every ἡ ο the ἐκκλησία εκκλησια assembly οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis καὶ και and; even πᾶσα πας all; every ἡ ο the ἐκκλησία εκκλησια assembly Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the εὑρεθέντες ευρισκω find ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the προσήλυτοι προσηλυτος proselyte οἱ ο the ἐλθόντες ερχομαι come; go ἀπὸ απο from; away γῆς γη earth; land Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Ιουδα ιουδα Iouda; Iutha
30:25 וַֽ wˈa וְ and יִּשְׂמְח֣וּ׀ yyiśmᵊḥˈû שׂמח rejoice כָּל־ kol- כֹּל whole קְהַ֣ל qᵊhˈal קָהָל assembly יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly הַ ha הַ the בָּאִ֣ים bbāʔˈîm בוא come מִ mi מִן from יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הַ ha הַ the גֵּרִ֗ים ggērˈîm גֵּר sojourner הַ ha הַ the בָּאִים֙ bbāʔîm בוא come מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הַ ha הַ the יֹּושְׁבִ֖ים yyôšᵊvˌîm ישׁב sit בִּ bi בְּ in יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
30:25. et hilaritate perfusa omnis turba Iuda tam sacerdotum et Levitarum quam universae frequentiae quae venerat ex Israhel proselytorum quoque de terra Israhel et habitantium in IudaAnd all the multitude of Juda with the priests and Levites, and all the assembly, that came out of Israel; and the proselytes of the land of Israel, and that dwelt in Juda were full of joy.
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.
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:

30:25 И веселились все собравшиеся из Иудеи, и священники и левиты, и все собрание, пришедшее от Израиля, и пришельцы, пришедшие из земли Израильской и обитавшие в Иудее.
30:25
καὶ και and; even
ηὐφράνθη ευφραινω celebrate; cheer
πᾶσα πας all; every
ο the
ἐκκλησία εκκλησια assembly
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
καὶ και and; even
πᾶσα πας all; every
ο the
ἐκκλησία εκκλησια assembly
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
εὑρεθέντες ευρισκω find
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἱ ο the
προσήλυτοι προσηλυτος proselyte
οἱ ο the
ἐλθόντες ερχομαι come; go
ἀπὸ απο from; away
γῆς γη earth; land
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
Ιουδα ιουδα Iouda; Iutha
30:25
וַֽ wˈa וְ and
יִּשְׂמְח֣וּ׀ yyiśmᵊḥˈû שׂמח rejoice
כָּל־ kol- כֹּל whole
קְהַ֣ל qᵊhˈal קָהָל assembly
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
קָּהָ֖ל qqāhˌāl קָהָל assembly
הַ ha הַ the
בָּאִ֣ים bbāʔˈîm בוא come
מִ mi מִן from
יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הַ ha הַ the
גֵּרִ֗ים ggērˈîm גֵּר sojourner
הַ ha הַ the
בָּאִים֙ bbāʔîm בוא come
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הַ ha הַ the
יֹּושְׁבִ֖ים yyôšᵊvˌîm ישׁב sit
בִּ bi בְּ in
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
30:25. et hilaritate perfusa omnis turba Iuda tam sacerdotum et Levitarum quam universae frequentiae quae venerat ex Israhel proselytorum quoque de terra Israhel et habitantium in Iuda
And all the multitude of Juda with the priests and Levites, and all the assembly, that came out of Israel; and the proselytes of the land of Israel, and that dwelt in Juda were full of joy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
30:25: The strangers that come out of the land of Israel - That is, the proselytes of the covenant who had embraced Judaism, and had submitted to the rite of circumcision, for none others could be permitted to eat of the passover.
2 Chronicles 30:26
Albert Barnes: Notes on the Bible - 1834
30:25: The strangers - See the Ch2 15:9 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:25: the strangers: Ch2 30:11, Ch2 30:18; Exo 12:43-49
rejoiced: Ch1 16:10, Ch1 16:11; Psa 92:4, Psa 104:34
Carl Friedrich Keil and Franz Delitzsch

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.
2Chron 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, 2Chron 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.
2Chron 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 2Chron 30:25; cf. against it, 2Chron 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).
John Gill
And all the congregation of Judah, with the priests and Levites,.... The people that were gathered together out of the several cities of Judah, which no doubt was the largest congregation, with whom the priests and Levites are joined, as being of that kingdom, and dwellers in Jerusalem, where their office lay:
and all the congregation that came out of Israel; out of the ten tribes, particularly Ephraim, Manasseh, Issachar, and Zebulun, 2Chron 30:18, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced; the proselytes, even such as were circumcised, who ate of the passover, and kept the feast of unleavened bread, as well as the other days of rejoicing, the former of which none might partake of but circumcised persons; and it can hardly be thought that any other would come out of Israel on such an occasion, see Ex 12:48.
30:2630:26: եւ եղեւ ուրախութիւն մեծ յԵրուսաղէմ. յաւուրցն Սողոմոնի որդւոյ Դաւթի արքայի Իսրայէլի ո՛չ եղեւ այնպէս տօն յԵրուսաղէմ։
26 Երուսաղէմում մեծ ուրախութիւն եղաւ. Իսրայէլի արքայ Դաւթի որդի Սողոմոնի օրերից սկսած այսպիսի տօն չէր եղել Երուսաղէմում:
26 Երուսաղէմի մէջ մեծ ուրախութիւն եղաւ։ Իսրայէլի թագաւորին, Դաւիթին որդիին Սողոմոնին օրերէն ի վեր Երուսաղէմի մէջ այսպիսի ուրախութիւն եղած չէր։
Եւ եղեւ ուրախութիւն մեծ յԵրուսաղէմ. յաւուրցն Սողոմոնի որդւոյ Դաւթի արքայի Իսրայելի ոչ եղեւ այնպէս տօն յԵրուսաղէմ:

30:26: եւ եղեւ ուրախութիւն մեծ յԵրուսաղէմ. յաւուրցն Սողոմոնի որդւոյ Դաւթի արքայի Իսրայէլի ո՛չ եղեւ այնպէս տօն յԵրուսաղէմ։
26 Երուսաղէմում մեծ ուրախութիւն եղաւ. Իսրայէլի արքայ Դաւթի որդի Սողոմոնի օրերից սկսած այսպիսի տօն չէր եղել Երուսաղէմում:
26 Երուսաղէմի մէջ մեծ ուրախութիւն եղաւ։ Իսրայէլի թագաւորին, Դաւիթին որդիին Սողոմոնին օրերէն ի վեր Երուսաղէմի մէջ այսպիսի ուրախութիւն եղած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
30:2630:26 И было веселие великое в Иерусалиме, потому что со дней Соломона, сына Давидова, царя Израилева, {не бывало} подобного сему в Иерусалиме.
30:26 καὶ και and; even ἐγένετο γινομαι happen; become εὐφροσύνη ευφροσυνη celebration μεγάλη μεγας great; loud ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἀπὸ απο from; away ἡμερῶν ημερα day Σαλωμων σαλωμων son Δαυιδ δαβιδ Dabid; Thavith βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel οὐκ ου not ἐγένετο γινομαι happen; become τοιαύτη τοιουτος such; such as these ἑορτὴ εορτη festival; feast ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
30:26 וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be שִׂמְחָֽה־ śimḥˈā- שִׂמְחָה joy גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great בִּֽ bˈi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem כִּ֠י kˌî כִּי that מִ mi מִן from ימֵ֞י ymˈê יֹום day שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon בֶן־ ven- בֵּן son דָּוִיד֙ dāwîḏ דָּוִד David מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not כָ ḵā כְּ as זֹ֖את zˌōṯ זֹאת this בִּ bi בְּ in ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
30:26. factaque est grandis celebritas in Hierusalem qualis a diebus Salomonis filii David regis Israhel in ea urbe non fueratAnd there was a great solemnity in Jerusalem, such as had not been in that city since the time of Solomon the son of David king of Israel.
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.
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:

30:26 И было веселие великое в Иерусалиме, потому что со дней Соломона, сына Давидова, царя Израилева, {не бывало} подобного сему в Иерусалиме.
30:26
καὶ και and; even
ἐγένετο γινομαι happen; become
εὐφροσύνη ευφροσυνη celebration
μεγάλη μεγας great; loud
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἀπὸ απο from; away
ἡμερῶν ημερα day
Σαλωμων σαλωμων son
Δαυιδ δαβιδ Dabid; Thavith
βασιλέως βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἐγένετο γινομαι happen; become
τοιαύτη τοιουτος such; such as these
ἑορτὴ εορτη festival; feast
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
30:26
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
שִׂמְחָֽה־ śimḥˈā- שִׂמְחָה joy
גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great
בִּֽ bˈi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
כִּ֠י kˌî כִּי that
מִ mi מִן from
ימֵ֞י ymˈê יֹום day
שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon
בֶן־ ven- בֵּן son
דָּוִיד֙ dāwîḏ דָּוִד David
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
כָ ḵā כְּ as
זֹ֖את zˌōṯ זֹאת this
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ ס yrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
30:26. factaque est grandis celebritas in Hierusalem qualis a diebus Salomonis filii David regis Israhel in ea urbe non fuerat
And there was a great solemnity in Jerusalem, such as had not been in that city since the time of Solomon the son of David king of Israel.
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Adam Clarke: Commentary on the Bible - 1831
30:26: Since the time of Solomon - there was not the like in Jerusalem - For from that time the ten tribes had been separated from the true worship of God, and now many of them for the first time, especially from Asher, Issachar, Ephraim, Manasseh, and Zebulun, joined to celebrate the passover.
2 Chronicles 30:27
Albert Barnes: Notes on the Bible - 1834
30:26: Since the time of Solomon - Compare Ch2 7:8-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:26: since the time: Ch2 7:9, Ch2 7:10
John Gill
So there was great joy in Jerusalem,.... Not merely carnal, expressed in eating and drinking, and making merry with one another, but spiritual, on account of the restoration of temple service, and the feasts of the Lord:
for since the time of Solomon the son of David, king of Israel, there was not the like in Jerusalem; not the like joy, so spiritual, sincere, and hearty; nor such a number of persons rejoicing together on such an occasion; nor for so many days together, which were as many as at the dedication of the temple by Solomon.
30:2730:27: Եւ յարեա՛ն քահանայքն եւ Ղեւտացիք՝ օրհնեցին զժողովուրդն, եւ լսելի՛ եղեւ ձայն նոցա. եւ եկին աղօթք նոցա ՚ի բնակութիւն սուրբ Տեառն յերկինս։
27 Ոտքի ելան քահանաներն ու ղեւտացիները եւ օրհնեցին ժողովրդին. նրանց ձայնը լսելի դարձաւ, ու նրանց աղօթքը հասաւ երկինք՝ Տիրոջ սուրբ բնակարանը:
27 Անկէ ետքը Ղեւտացի քահանաները ելան ու ժողովուրդը օրհնեցին եւ անոնց ձայնը լսուեցաւ ու անոնց աղօթքը Աստուծոյ սուրբ բնակարանը՝ երկինք՝ հասաւ։
Եւ յարեան քահանայքն Ղեւտացիք օրհնեցին զժողովուրդն, եւ լսելի եղեւ ձայն նոցա, եւ եկին աղօթք նոցա ի բնակութիւն [407]սուրբ Տեառն`` յերկինս:

30:27: Եւ յարեա՛ն քահանայքն եւ Ղեւտացիք՝ օրհնեցին զժողովուրդն, եւ լսելի՛ եղեւ ձայն նոցա. եւ եկին աղօթք նոցա ՚ի բնակութիւն սուրբ Տեառն յերկինս։
27 Ոտքի ելան քահանաներն ու ղեւտացիները եւ օրհնեցին ժողովրդին. նրանց ձայնը լսելի դարձաւ, ու նրանց աղօթքը հասաւ երկինք՝ Տիրոջ սուրբ բնակարանը:
27 Անկէ ետքը Ղեւտացի քահանաները ելան ու ժողովուրդը օրհնեցին եւ անոնց ձայնը լսուեցաւ ու անոնց աղօթքը Աստուծոյ սուրբ բնակարանը՝ երկինք՝ հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
30:2730:27 И встали священники и левиты, и благословили народ; и услышан был голос их, и взошла молитва их в святое жилище Его на небеса.
30:27 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect οἱ ο the ἱερεῖς ιερευς priest οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis καὶ και and; even ηὐλόγησαν ευλογεω commend; acclaim τὸν ο the λαόν λαος populace; population καὶ και and; even ἐπηκούσθη επακουω hear from ἡ ο the φωνὴ φωνη voice; sound αὐτῶν αυτος he; him καὶ και and; even ἦλθεν ερχομαι come; go ἡ ο the προσευχὴ προσευχη prayer αὐτῶν αυτος he; him εἰς εις into; for τὸ ο the κατοικητήριον κατοικητηριον settlement τὸ ο the ἅγιον αγιος holy αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven
30:27 וַ wa וְ and יָּקֻ֜מוּ yyāqˈumû קום arise הַ ha הַ the כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest הַ ha הַ the לְוִיִּם֙ lᵊwiyyˌim לֵוִי Levite וַ wa וְ and יְבָרֲכ֣וּ yᵊvārᵃḵˈû ברך bless אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people וַ wa וְ and יִּשָּׁמַ֖ע yyiššāmˌaʕ שׁמע hear בְּ bᵊ בְּ in קֹולָ֑ם qôlˈām קֹול sound וַ wa וְ and תָּבֹ֧וא ttāvˈô בוא come תְפִלָּתָ֛ם ṯᵊfillāṯˈām תְּפִלָּה prayer לִ li לְ to מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling קָדְשֹׁ֖ו qoḏšˌô קֹדֶשׁ holiness לַ la לְ to † הַ the שָּׁמָֽיִם׃ פ ššāmˈāyim . f שָׁמַיִם heavens
30:27. surrexerunt autem sacerdotes atque Levitae benedicentes populo et exaudita est vox eorum pervenitque oratio in habitaculum sanctum caeliAnd the priests and the Levites rose up and blessed the people: and their voice was heard: and their prayer came to the holy dwelling place of heaven.
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.
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:

30:27 И встали священники и левиты, и благословили народ; и услышан был голос их, и взошла молитва их в святое жилище Его на небеса.
30:27
καὶ και and; even
ἀνέστησαν ανιστημι stand up; resurrect
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
καὶ και and; even
ηὐλόγησαν ευλογεω commend; acclaim
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
ἐπηκούσθη επακουω hear from
ο the
φωνὴ φωνη voice; sound
αὐτῶν αυτος he; him
καὶ και and; even
ἦλθεν ερχομαι come; go
ο the
προσευχὴ προσευχη prayer
αὐτῶν αυτος he; him
εἰς εις into; for
τὸ ο the
κατοικητήριον κατοικητηριον settlement
τὸ ο the
ἅγιον αγιος holy
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
30:27
וַ wa וְ and
יָּקֻ֜מוּ yyāqˈumû קום arise
הַ ha הַ the
כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּם֙ lᵊwiyyˌim לֵוִי Levite
וַ wa וְ and
יְבָרֲכ֣וּ yᵊvārᵃḵˈû ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
וַ wa וְ and
יִּשָּׁמַ֖ע yyiššāmˌaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹולָ֑ם qôlˈām קֹול sound
וַ wa וְ and
תָּבֹ֧וא ttāvˈô בוא come
תְפִלָּתָ֛ם ṯᵊfillāṯˈām תְּפִלָּה prayer
לִ li לְ to
מְעֹ֥ון mᵊʕˌôn מָעֹון dwelling
קָדְשֹׁ֖ו qoḏšˌô קֹדֶשׁ holiness
לַ la לְ to
הַ the
שָּׁמָֽיִם׃ פ ššāmˈāyim . f שָׁמַיִם heavens
30:27. surrexerunt autem sacerdotes atque Levitae benedicentes populo et exaudita est vox eorum pervenitque oratio in habitaculum sanctum caeli
And the priests and the Levites rose up and blessed the people: and their voice was heard: and their prayer came to the holy dwelling place of heaven.
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Adam Clarke: Commentary on the Bible - 1831
30:27: And their voice was heard - God accepted the fruits of that pious disposition which himself had infused.
And their prayer came up - As the smoke of their sacrifices ascended to the clouds, so did their prayers, supplications, and thanksgivings, ascend to the heavens. The Targum says: "Their prayer came up to the dwelling-place of his holy shechinah, which is in heaven." Israel now appeared to be in a fair way of regaining what they had lost; but alas, how soon were all these bright prospects beclouded for ever!
It is not for the want of holy resolutions and heavenly influences that men are not saved but through their own unsteadiness; they do not persevere, they forget the necessity of continuing in prayer, and thus the Holy Spirit is grieved, departs from them, and leaves them to their own darkness and hardness of heart. When we consider the heavenly influences which many receive who draw back to perdition, and the good fruits which for a time they bore, it is blasphemy to say they had no genuine or saving grace; they had it, they showed it, they trifled with it, sinned against it, continued in their rebellions, and therefore are lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
30:27: the priests: Num 6:23-26; Deu 10:8
their prayer: Kg1 8:30, Kg1 8:39; Act 10:4
his holy dwelling place: Heb. the habitation of his holiness, Deu 26:15; Psa 68:5; Isa 57:15, Isa 63:15, Isa 66:1
Geneva 1599
Then the priests the Levites arose and (q) blessed the people: and their voice was heard, and their prayer came [up] to his holy dwelling place, [even] unto heaven.
(q) According to that which is written in (Num 6:23) when they should dismiss the people.
John Gill
Then the priests the Levites arose,.... The priests who were of the tribe of Levi; for there were some in Israel that were not, but were made of any of the people, as in the times of Jeroboam; though some supply the copulative "and"; so the Targum: "and blessed the people"; which was the proper work and business of the priests to do; though, while they were blessing, the Levites might be singing:
and their voice was heard; meaning not by the people, though undoubtedly it was, but by the Lord; the Targum is,"their prayer was heard or received;''for the blessing was delivered in a petitionary way, Num 6:24, and was no other than a request that God would bless them, which he did:
and their prayer came up to his holy dwellingplace, even unto heaven; see Ps 3:4 by what means it was known their prayer was heard and accepted cannot be said; there might be some visible token of it, as the people were dismissed, and departed.
John Wesley
The Levites - Those of the Levites who were priests also; for to them only this work belonged.