1Potom poslal Ezechiáš poslov k celému Izraelovi a Júdovi, ba ešte aj listy napísal na Efraima a Manassesa, aby prišli do domu JeHoVaHovho do Jeruzalema sláviť Veľkú noc JeHoVaHovi, Bohu Izraelovmu. 2Lebo kráľ sa bol uradil i jeho kniežatá i celé shromaždenie v Jeruzaleme, že budú sláviť Veľkú noc druhého mesiaca, 3lebo ju nemohli sláviť toho času, pretože sa nebolo posvätilo dosť kňazov, ani sa nebol shromaždil ľud do Jeruzalema. 4Preto sa to videlo za dobré kráľovi i celému shromaždeniu. 5A usniesli sa, že dajú vyhlásiť po celom Izraelovi, od Bér-šeby až po Dán, aby prišli sláviť Veľkú noc JeHoVaHovi, Bohu Izraelovmu, do Jeruzalema; lebo už dávno neboli slávili tak, ako je napísané. 6A tak odišli poslovia-behúni s listami od kráľa a od jeho kniežat do celého Izraelska a Judska a hovorili podľa príkazu kráľovho: Synovia Izraelovi, navráťte sa k JeHoVaHovi, Bohu Abrahámovmu, Izákovmu a Izraelovmu, a navráti sa k uniklému ostatku, ktorý vám pozostal uniknúc z ruky kráľov Assýrie. 7A nebuďte jako vaši otcovia a jako vaši bratia, ktorí hrešili dopúšťajúc sa nevernosti proti JeHoVaHovi, Bohu svojich otcov, pre čo ich vydal za hroznú púšť, ako vidíte. 8Preto teraz nezatvrdzujte svoje šije, jako robili vaši otcovia. Podajte ruku JeHoVaHovi a poďte do jeho svätyne, ktorú posvätil, aby bola svätá na veky, a slúžte JeHoVaHovi, svojmu Bohu, a odvráti sa od vás páľa jeho hnevu. 9Lebo keď sa navrátite k JeHoVaHovi, vaši bratia a vaši synovia najdú milosrdenstvo pred tými, ktorí ich zajali, takže sa navrátia do tejto zeme, lebo milostivý a milosrdný je JeHoVaH, váš Bôh, a neodvráti svojej tvári od vás, jestli sa navrátite k nemu. 10A keď chodili behúni z mesta do mesta po zemi Efraimovej a Manassesovej a až po Zabulona, smiali sa na nich a posmievali sa im. 11Avšak niektorí mužovia z Asera, z Manassesa a zo Zabulona ponížili sa a prišli do Jeruzalema. 12Áno, i na Júdovi bola dobrotivá ruka Božia, takže im dal Bôh jedno srdce, aby vykonali príkaz kráľov i kniežat, podľa slova JeHoVaHovho. 13A tedy sišlo sa do Jeruzalema mnoho ľudu, aby slávili sviatok nekvasených chlebov druhého mesiaca, shromaždenie veľmi veliké. 14Vtedy vstali a odstránili oltáre, ktoré boli v Jeruzaleme, a odstránili aj všetky oltáre na kadenie a pohádzali do potoka Kidrona. 15Potom zabili veľkonočného baránka štrnásteho dňa druhého mesiaca. A kňazi a Levitovia zahanbiac sa posvätili sa a doviedli zápalné obeti do domu JeHoVaHovho. 16A stáli na svojom stanovišti podľa svojho poriadku, podľa zákona Mojžiša, muža Božieho; kňazi kropili krv berúc ju z ruky Levitov. 17Lebo mnoho bolo v shromaždení takých, ktorí sa neboli posvätili, preto boli Levitovia nad zabíjaním veľkonočných baránkov za každého, kto nebol čistý, aby ich posvätili JeHoVaHovi. 18Lebo veliká čiastka ľudu, množstvo z Efraima, Manassesa, Izachára a zo Zabulona, nebola sa očistila, ale jedli baránka inak, ako je napísané. Ale Ezechiáš sa modlil za nich povediac: Dobrotivý JeHoVaH nech pokryje hriech a tak odpustí 19každému, kto ustavil svoje srdce hľadať Boha, JeHoVaHa, Boha svojich otcov, hoc by aj nebol očistený podľa očisťovania, predpísaného svätyňou. 20A JeHoVaH vyslyšal Ezechiáša a uzdravil ľud. 21A tak slávili synovia Izraelovi, ktorí sa našli v Jeruzaleme, slávnosť nekvasených chlebov sedem dní s veľkou radosťou, a chválili JeHoVaHa deň po dni, Levitovia a kňazi, zvučnými nástrojami oslavujúc JeHoVaHa. 22A Ezechiáš hovoril k srdcu všetkým Levitom, ktorí vyučovali dobrej a užitočnej známosti JeHoVaHovej. A tak jedli obeti výročnej slávnosti sedem dní obetujúc bitné obeti pokojné a oslavujúc JeHoVaHa, Boha svojich otcov. 23A celé shromaždenie sa usnieslo na tom, že budú sláviť ešte druhých sedem dní. A tak aj slávili sedem dní s radosťou. 24Lebo Ezechiáš, judský kráľ, daroval obeťou pozdvihnutia shromaždeniu tisíc juncov a sedem tisíc kusov drobného dobytka; i kniežatá darovali takým činom shromaždeniu tisíc juncov a drobného dobytka desať tisíc. A posvätilo sa množstvo kňazov. 25A radovalo sa celé shromaždenie Judovo i kňazi i Levitovia i celé shromaždenie tých, ktorí prišli z Izraela, i pohostíni, ktorí prišli zo zeme Izraelovej, ako aj tí, ktorí bývali v Judsku. 26A bola veľká radosť v Jeruzaleme, lebo odo dní Šalamúna, syna Dávida, izraelského kráľa, nebolo ničoho takého v Jeruzaleme. 27Potom vstali kňazi a Levitovia a dali ľudu požehnanie, a ich hlas bol vyslyšaný, a ich modlitba prišla do príbytku jeho svätosti, do neba.
Jamieson Fausset Brown Bible Commentary 1 HEZEKIAH PROCLAIMS A PASSOVER. (
2Chr 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-
Num 9:13) 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 (
2Kgs 17:2).
6 the posts--that is, runners, or royal messengers, who were taken from the king's bodyguard (
2Chr 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 (
2Kgs 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 (
1Chr 5:26), and afterwards in the northern parts of Israel (
2Kgs 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 (
2Kgs 17:6;
2Kgs 18:9-12).
10 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.
14 THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (
2Chr 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 (
2Chr 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.
15 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 (
2Chr 29:34) were put to the blush and stimulated to their duty by the greater alacrity and zeal of the people.
16 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
2Chr 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 (
2Chr 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 (
2Chr 30:18-20).
20 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].
21 the children of Israel . . . kept the feast--The time appointed by the law for the continuance of the feast was seven days [
Exod 12:15;
Exod 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.
24 and a great number of priests sanctified themselves--so that there would be a sufficient number of hands for the additional services.