2 Chronicles / Chapter 29

2 Chronicles 29

36 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

Hezekiah becomes king at twenty-five years old and reigns twenty-nine years in Jerusalem. His mother is Abijah daughter of Zechariah. He does what is right in the eyes of the LORD, according to everything David his ancestor had done. In the first year of his reign, in the first month, he opens the doors of the house of the LORD and repairs them. He assembles the priests and Levites in the eastern square and addresses them: 'Hear me, Levites! Consecrate yourselves now and consecrate the house of the LORD, the God of your fathers, and carry the uncleanness out of the holy place. For our fathers were unfaithful and did what was evil in the eyes of the LORD our God. They abandoned him, turned their faces away from the dwelling of the LORD, and turned their backs. They also shut the doors of the porch, extinguished the lamps, stopped burning incense, and ceased offering burnt offerings in the holy place to the God of Israel. Therefore the wrath of the LORD fell on Judah and Jerusalem, and he made them an object of horror, astonishment, and hissing, as you see with your own eyes. Our fathers have fallen by the sword, and our sons, daughters, and wives are in captivity because of this. Now it is in my heart to make a covenant with the LORD, the God of Israel, so that his burning anger may turn away from us. My sons, do not be negligent now, for the LORD has chosen you to stand before him to serve him and to be his ministers and burners of incense.' The Levites rise up — the Chronicler names representatives from Kohath, Merari, Gershon, Elizaphan, Asaph, Heman, and Jeduthun — and they gather their brothers, consecrate themselves, and come to cleanse the house of the LORD as the king commanded, by the word of the LORD. The priests enter the inner part of the house of the LORD to cleanse it. They bring out every unclean thing they find in the Temple of the LORD to the courtyard, and the Levites carry it to the Wadi Kidron. They begin the consecration on the first day of the first month, reach the porch of the LORD by the eighth day, and spend eight more days consecrating the house of the LORD, finishing on the sixteenth day of the first month. They report to King Hezekiah: 'We have cleansed the entire house of the LORD, the altar of burnt offering with all its vessels, and the table of the showbread with all its vessels. We have restored and consecrated all the vessels that King Ahaz discarded during his reign when he was unfaithful. They are now before the altar of the LORD.' King Hezekiah rises early, assembles the leaders of the city, and goes up to the house of the LORD. They bring seven bulls, seven rams, seven lambs, and seven male goats as a sin offering for the kingdom, the sanctuary, and Judah. He commands the priests, sons of Aaron, to offer them on the altar of the LORD. They slaughter the bulls, the priests receive the blood and splash it on the altar; they slaughter the rams and splash the blood on the altar; they slaughter the lambs and splash the blood on the altar. Then they bring the male goats of the sin offering before the king and the assembly, who lay their hands on them. The priests slaughter them and make a sin offering with their blood on the altar, to make atonement for all Israel — for the king said the burnt offering and sin offering were for all Israel. He stations the Levites in the house of the LORD with cymbals, harps, and lyres, according to the command of David, Gad the king's seer, and Nathan the prophet — for the command came from the LORD through his prophets. The Levites stand with the instruments of David, and the priests with the trumpets. Hezekiah commands that the burnt offering be offered on the altar. When the burnt offering begins, the song of the LORD begins with the trumpets and the instruments of David king of Israel. The whole assembly worships, the singers sing, and the trumpeters sound — all this continues until the burnt offering is finished. When the offering is complete, the king and all who are with him bow down and worship. King Hezekiah and the leaders tell the Levites to praise the LORD with the words of David and Asaph the seer. They praise with joy and bow their heads and worship. Hezekiah says, 'Now you have consecrated yourselves to the LORD. Come near and bring sacrifices and thank offerings to the house of the LORD.' The assembly brings sacrifices and thank offerings, and all who are generous of heart bring burnt offerings. The number of burnt offerings: seventy bulls, a hundred rams, two hundred lambs — all as a burnt offering to the LORD. The consecrated offerings: six hundred bulls and three thousand sheep. But the priests are too few to skin all the burnt offerings, so their brothers the Levites help them until the work is finished and the priests have consecrated themselves — for the Levites were more upright in heart to consecrate themselves than the priests. There are also abundant burnt offerings with the fat of the peace offerings and the drink offerings for the burnt offerings. So the service of the house of the LORD is restored. Hezekiah and all the people rejoice because God had prepared the people, for the thing was done suddenly.

What Makes This Chapter Remarkable

The Chronicler devotes more space to Hezekiah's Temple restoration than to almost any other event in post-Solomonic history. The speed is extraordinary: in the first year of his reign, in the first month — meaning Hezekiah acts immediately upon taking the throne. His first act is to reopen the doors his father had shut (28:24), making the reversal of Ahaz's apostasy the defining gesture of his kingship. The address to the Levites (verses 5-11) is unique to Chronicles and functions as a covenant renewal speech. Hezekiah diagnoses the problem (our fathers were unfaithful), describes the consequences (wrath, horror, captivity), and proposes the solution (a covenant with the LORD). His use of the term 'my sons' (banai) to address the Levites is intimate and pastoral. The notation that the Levites 'were more upright in heart to consecrate themselves than the priests' (verse 34) is a remarkable observation — the Chronicler praises the Levites above the priests in zeal for holiness. The final verse notes that 'the thing was done suddenly' (be-fit'om) — the restoration happened with astonishing speed because God had prepared the people's hearts.

Translation Friction

The sixteen-day cleansing timeline (verses 17-18) has been debated: the first to the eighth day for reaching the porch, then eight more days for the inner sanctuary, totaling sixteen days — meaning the cleansing could not be completed before Passover on the fourteenth of the first month. This delay is the stated reason for celebrating Passover in the second month (chapter 30), invoking the provision of Numbers 9:10-11. The number of sacrificial animals (verses 32-33) is very large, and the note about insufficient priests (verse 34) reflects either a logistical reality or the Chronicler's subtle critique of priestly readiness compared to Levitical zeal. The phrase 'for all Israel' (le-khol Yisra'el, verse 24) in the context of sin offerings indicates that Hezekiah's restoration is not limited to Judah — he claims priestly authority over the entire covenant people.

Connections

The opening of the Temple doors (verse 3) directly reverses the closing in 28:24. Hezekiah's speech echoes Moses' covenant speeches in Deuteronomy. The sixteen-day cleansing timeline connects to the delayed Passover in chapter 30, which invokes Numbers 9:10-11. The command to station Levites with instruments 'according to the command of David' (verse 25) connects to David's organization of Temple music in 1 Chronicles 25. The phrase 'the song of the LORD' (shirat YHWH, verse 27) beginning simultaneously with the burnt offering reflects the theology that worship and sacrifice are inseparable. The Levites praising 'with the words of David and Asaph' (verse 30) connects the restoration to the Psalms tradition. The entire chapter functions as a second dedication of the Temple, echoing Solomon's original dedication in 2 Chronicles 5-7.

2 Chronicles 29:1

יְחִזְקִיָּ֣הוּ מָלַ֗ךְ בֶּן־עֶשְׂרִ֤ים וְחָמֵשׁ֙ שָׁנָ֔ה וְעֶשְׂרִ֤ים וָתֵ֙שַׁע֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ אֲבִיָּ֖ה בַּת־זְכַרְיָֽהוּ׃

Hezekiah became king at twenty-five years old and reigned twenty-nine years in Jerusalem. His mother's name was Abijah daughter of Zechariah.

KJV Hezekiah began to reign when he was five and twenty years old, and he reigned nine and twenty years in Jerusalem. And his mother's name was Abijah, the daughter of Zechariah.

Notes & Key Terms

Translator Notes

  1. The regnal formula introduces Hezekiah with the standard elements: age at accession (twenty-five), length of reign (twenty-nine years, approximately 715-686 BCE), and the queen mother's name (Abijah bat Zechariah). The name Yechizkiyahu means 'the LORD is my strength' — a programmatic name for a king whose defining characteristic will be trust in divine rather than human power.
2 Chronicles 29:2

וַיַּ֥עַשׂ הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהוָ֑ה כְּכֹ֥ל אֲשֶׁר־עָשָׂ֖ה דָּוִ֥יד אָבִֽיו׃

He did what was right in the eyes of the LORD, according to everything David his ancestor had done.

KJV And he did that which was right in the sight of the LORD, according to all that David his father had done.

Notes & Key Terms

Translator Notes

  1. The assessment is the highest possible: ke-khol asher asah David aviu ('according to everything David his ancestor had done'). Only Hezekiah and Josiah receive this complete comparison to David in Chronicles. Where Ahaz was measured against David and found wanting (28:1), Hezekiah is measured and found faithful. The phrase ke-khol ('according to all') indicates comprehensive obedience, not partial compliance.
2 Chronicles 29:3

ה֣וּא בַשָּׁנָ֤ה הָרִאשׁוֹנָה֙ לְמׇלְכ֔וֹ בַּחֹ֖דֶשׁ הָרִאשׁ֑וֹן פָּתַ֛ח אֶת־דַּלְת֥וֹת בֵּית־יְהוָ֖ה וַיְחַזְּקֵֽם׃

In the very first month of his first year as king, he reopened the doors of the house of the LORD and repaired them.

KJV He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and repaired them.

Notes & Key Terms 1 term

Key Terms

בֵּית יְהוָה beit YHWH
"house of the LORD" — house, temple, dwelling, household, dynasty

beit YHWH ('house of the LORD') — the Temple whose doors Ahaz had shut. Hezekiah's opening of these doors is the pivotal act of the entire Chronicler's account of his reign. Everything that follows — the cleansing, the rededication, the Passover — flows from this single gesture of restoring access to God's dwelling.

Translator Notes

  1. The first month (Nisan) is also the month of Passover, though the Temple cleansing will take long enough to delay the actual Passover celebration until the second month (chapter 30). The word va-yechazzeqem ('he repaired them') uses the same root as Hezekiah's own name (chazaq, 'to be strong') — the king whose name means 'the LORD strengthens' begins by strengthening the LORD's doors.
2 Chronicles 29:4

וַיָּבֵ֥א אֶת־הַכֹּהֲנִ֖ים וְאֶת־הַלְוִיִּ֑ם וַיַּאַסְפֵ֖ם לִרְח֥וֹב הַמִּזְרָחִֽית׃

He brought in the priests and the Levites and assembled them in the eastern square.

KJV And he brought in the priests and the Levites, and gathered them together into the east street,

Notes & Key Terms

Translator Notes

  1. The rechov ha-mizrachit ('the eastern square/plaza') was an open area on the east side of the Temple complex, likely near the main entrance. Assembling the clergy here — outside the Temple, since it is still unclean — is both practical and symbolic: they must be commissioned before they can enter and begin the work of purification.
2 Chronicles 29:5

וַיֹּ֥אמֶר לָהֶ֖ם שְׁמָע֣וּנִי הַלְוִיִּ֑ם עַתָּ֣ה הִֽתְקַדְּשׁ֗וּ וְקַדְּשׁוּ֙ אֶת־בֵּ֤ית יְהוָה֙ אֱלֹהֵ֣י אֲבֹתֵיכֶ֔ם וְהוֹצִ֥יאוּ אֶת־הַנִּדָּ֖ה מִן־הַקֹּֽדֶשׁ׃

He said to them, 'Listen to me, Levites! Consecrate yourselves now and consecrate the house of the LORD, the God of your fathers. Carry the uncleanness out of the holy place.

KJV And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of the LORD God of your fathers, and carry forth the filthiness out of the holy place.

Notes & Key Terms

Translator Notes

  1. Hezekiah's speech begins with the imperative shema'uni ('listen to me') — a royal command with covenantal overtones (echoing the shema of Deuteronomy 6:4). The double imperative — hitqaddeshu ('consecrate yourselves') and then qaddeshu et beit YHWH ('consecrate the house of the LORD') — establishes the sequence: the clergy must be holy before they can make the Temple holy. The niddah ('uncleanness, impurity, abomination') that must be removed refers to the pagan objects and ritually defiling items that Ahaz had introduced.
2 Chronicles 29:6

כִּֽי־מָעֲל֣וּ אֲבֹתֵ֗ינוּ וְעָשׂ֤וּ הָרַע֙ בְּעֵינֵ֣י יְהוָ֣ה אֱלֹהֵ֔ינוּ וַיַּעַזְבֻ֕הוּ וַיַּסֵּ֧בּוּ פְנֵיהֶ֛ם מִמִּשְׁכַּ֥ן יְהוָ֖ה וַיִּתְּנ֥וּ עֹֽרֶף׃

For our fathers were unfaithful and did what was evil in the eyes of the LORD our God. They abandoned him, turned their faces away from the dwelling of the LORD, and turned their backs.

KJV For our fathers have trespassed, and done that which was evil in the eyes of the LORD our God, and have forsaken him, and have turned away their faces from the habitation of the LORD, and turned their backs.

Notes & Key Terms

Translator Notes

  1. Hezekiah's diagnosis uses four verbs of rejection in sequence: ma'alu ('they were unfaithful'), asu ha-ra ('they did evil'), azavuhu ('they abandoned him'), va-yitnu oref ('they turned their backs'). The phrase va-yassevu peneihem mi-mishkan YHWH ('they turned their faces from the dwelling of the LORD') uses mishkan ('tabernacle, dwelling') rather than bayit ('house'), evoking the wilderness tradition and emphasizing that God's presence, not merely a building, has been rejected. Turning the back (oref) is the posture of contempt — you show your back to what you despise.
2 Chronicles 29:7

גַּ֣ם סָגְר֗וּ דַּלְת֣וֹת הָאוּלָם֮ וַיְכַבּ֣וּ אֶת־הַנֵּרוֹת֒ וּקְטֹ֙רֶת֙ לֹ֣א הִקְטִ֔ירוּ וְעֹלָ֖ה לֹא־הֶעֱל֑וּ בַּקֹּ֖דֶשׁ לֵאלֹהֵ֥י יִשְׂרָאֵֽל׃

They also shut the doors of the porch, extinguished the lamps, stopped burning incense, and ceased offering burnt offerings in the holy place to the God of Israel.

KJV Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel.

Notes & Key Terms

Translator Notes

  1. Four specific liturgical cancellations are listed: the doors shut (sageru daltot ha-ulam), the lamps extinguished (va-yekhabbu et ha-nerot — the menorah that was to burn perpetually, Exodus 27:20-21), the incense suspended (qetoret lo hiqtiru), and the burnt offerings stopped (olah lo he'elu). Each represents a violation of a standing divine command. The perpetual lamp, the daily incense, the morning and evening tamid — all ceased under Ahaz.
2 Chronicles 29:8

וַיְהִ֤י קֶ֙צֶף֙ יְהוָ֔ה עַל־יְהוּדָ֖ה וִירוּשָׁלָ֑͏ִם וַיִּתְּנֵ֤ם לְזַעֲוָה֙ לְשַׁמָּ֣ה וְלִשְׁרֵקָ֔ה כַּאֲשֶׁ֥ר אַתֶּ֛ם רֹאִ֖ים בְּעֵינֵיכֶֽם׃

Therefore the wrath of the LORD fell on Judah and Jerusalem, and he made them an object of horror, desolation, and hissing, as you see with your own eyes.

KJV Wherefore the wrath of the LORD was upon Judah and Jerusalem, and he hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes.

Notes & Key Terms

Translator Notes

  1. The three terms of judgment — le-za'avah ('for horror, trembling'), le-shammah ('for desolation, astonishment'), ve-lishreqah ('for hissing, derision') — form a standard prophetic triad describing a nation that has become a cautionary example to others (see Jeremiah 29:18). The phrase ka'asher attem ro'im be-eineikhem ('as you see with your own eyes') makes the consequences concrete and present: the Levites can look around them and see the evidence of divine judgment in the ruined state of the nation.
2 Chronicles 29:9

וְהִנֵּ֣ה נָפְל֣וּ אֲבוֹתֵ֗ינוּ בֶּחָ֑רֶב וּבָנֵ֧ינוּ וּבְנוֹתֵ֛ינוּ וְנָשֵׁ֖ינוּ בַּשְּׁבִ֥י עַל־זֹֽאת׃

Look — our fathers have fallen by the sword, and our sons, daughters, and wives are in captivity because of this.

KJV For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this.

Notes & Key Terms

Translator Notes

  1. Hezekiah connects the theological failure (verses 6-7) to tangible consequences: avoteinu naflu be-charev ('our fathers fell by the sword') and baneinu u-venotenu u-nasheinu ba-shevi ('our sons and daughters and wives are in captivity'). The captivity reference points to the events of chapter 28 — the 200,000 taken by the northern kingdom and the captives taken by Edom. The word hinneh ('look, behold') demands that the assembly see the causal connection between apostasy and national disaster.
2 Chronicles 29:10

עַתָּה֙ עִם־לְבָבִ֔י לִכְר֣וֹת בְּרִ֔ית לַיהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וְיָשֹׁ֥ב מִמֶּ֖נּוּ חֲר֥וֹן אַפּֽוֹ׃

Now it is in my heart to make a covenant with the LORD, the God of Israel, so that his burning anger may turn away from us.

KJV Now it is in mine heart to make a covenant with the LORD God of Israel, that his fierce wrath may turn away from us.

Notes & Key Terms 1 term

Key Terms

בְּרִית berit
"covenant" — covenant, treaty, agreement, bond, pact, obligation

berit ('covenant') — Hezekiah proposes not merely reform but covenant renewal. The word carries the full weight of the Sinai relationship: mutual obligation, exclusive loyalty, blessing for obedience, and curse for breach. By proposing to 'cut' a covenant, Hezekiah declares that the old covenant, broken by Ahaz, must be formally reestablished.

Translator Notes

  1. The phrase im levavi ('in my heart') indicates personal resolve — this is not merely policy but conviction. The verb likhrot berit ('to cut a covenant') uses the ancient language of covenant-making (the 'cutting' refers to the ritual of passing between divided animals, Genesis 15:10). Hezekiah frames the Temple restoration as covenant renewal — not just repairing a building but restoring the relationship between God and people. The purpose clause — ve-yashov mimmenu charon appo ('so that his burning anger may turn from us') — connects restoration directly to the withdrawal of divine wrath.
2 Chronicles 29:11

בָּנַ֕י עַתָּ֖ה אַל־תִּשָּׁל֑וּ כִּי־בָכֶ֞ם בָּחַ֣ר יְהוָ֗ה לַעֲמֹ֤ד לְפָנָיו֙ לְשָׁ֣רְת֔וֹ וְלִהְי֥וֹת ל֛וֹ מְשָׁרְתִ֖ים וּמַקְטִירִֽים׃

My sons, do not be negligent now, for the LORD has chosen you to stand before him, to serve him, to minister to him, and to burn incense.

KJV My sons, be not now negligent: for the LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense.

Notes & Key Terms

Translator Notes

  1. The address banai ('my sons') is a term of pastoral intimacy and spiritual authority — Hezekiah positions himself as a father to the Levitical corps. The verb tisshalu ('be negligent, be slack') from the root shalah warns against complacency. The four functions — la'amod lefanav ('to stand before him'), le-shareto ('to serve him'), lihyot lo meshartim ('to be his ministers'), u-maqtirim ('and burners of incense') — define the Levitical vocation as a comprehensive life of service in the divine presence.
2 Chronicles 29:12

וַיָּקֻ֣מוּ הַלְוִיִּ֗ם מַ֠חַ֠ת בֶּן־עֲמָשַׂ֞י וְיוֹאֵ֤ל בֶּן־עֲזַרְיָ֙הוּ֙ מִן־בְּנֵ֣י הַקְּהָתִ֔י וּמִן־בְּנֵ֣י מְרָרִ֔י קִ֥ישׁ בֶּן־עַבְדִּ֖י וַעֲזַרְיָ֣הוּ בֶן־יְהַלֶּלְאֵ֑ל וּמִן־הַגֵּ֣רְשֻׁנִּ֔י יוֹאָח֙ בֶּן־זִמָּ֔ה וְעֵ֖דֶן בֶּן־יוֹאָֽח׃

Then the Levites rose up: Mahath son of Amasai and Joel son of Azariah, from the Kohathites; from the sons of Merari, Kish son of Abdi and Azariah son of Jehalelel; from the Gershonites, Joah son of Zimmah and Eden son of Joah;

KJV Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites: and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehalelel: and of the Gershonites; Joah the son of Zimmah, and Eden the son of Joah:

Notes & Key Terms

Translator Notes

  1. The Chronicler names representatives from each of the three Levitical divisions: Kohath, Merari, and Gershon — the sons of Levi listed in Genesis 46:11 and Exodus 6:16. Each division sends two men, named with full patronymics, giving the list a documentary quality that emphasizes this is a historical event, not an idealized construction. The verb va-yaqumu ('they rose up') echoes the rising of the Ephraimite leaders in 28:12 — obedience in response to a call.
2 Chronicles 29:13

וּמִן־בְּנֵ֣י אֱלִֽיצָפָ֔ן שִׁמְרִ֖י וִיעִיאֵ֑ל וּמִן־בְּנֵ֣י אָסָ֔ף זְכַרְיָ֖הוּ וּמַתַּנְיָֽהוּ׃

from the sons of Elizaphan, Shimri and Jeiel; from the sons of Asaph, Zechariah and Mattaniah;

KJV And of the sons of Elizaphan; Shimri, and Jeiel: and of the sons of Asaph; Zechariah, and Mattaniah:

Notes & Key Terms

Translator Notes

  1. Elizaphan (a Kohathite subclan, Numbers 3:30) and Asaph (the chief musical guild) each contribute two representatives. Asaph's descendants were the primary psalm-singers, and their inclusion signals that music will be integral to the rededication — not an afterthought but essential to proper worship.
2 Chronicles 29:14

וּמִן־בְּנֵ֣י הֵימָ֔ן יְחִיאֵ֖ל וְשִׁמְעִ֑י וּמִן־בְּנֵי֙ יְדוּת֔וּן שְׁמַעְיָ֖ה וְעֻזִּיאֵֽל׃

from the sons of Heman, Jehiel and Shimei; and from the sons of Jeduthun, Shemaiah and Uzziel.

KJV And of the sons of Heman; Jehiel, and Shimei: and of the sons of Jeduthun; Shemaiah, and Uzziel.

Notes & Key Terms

Translator Notes

  1. Heman and Jeduthun complete the three great musical guilds (Asaph, Heman, Jeduthun) established by David (1 Chronicles 25). With fourteen named Levites from seven different clans — two from each — the Chronicler demonstrates that the response to Hezekiah's call is comprehensive, representing every branch of the Levitical order.
2 Chronicles 29:15

וַיַּאַסְפ֣וּ אֶת־אֲחֵיהֶ֗ם וַיִּֽתְקַדְּשׁ֔וּ וַיָּבֹ֙אוּ֙ כְּמִצְוַ֣ת הַמֶּ֔לֶךְ בְּדִבְרֵ֖י יְהוָ֑ה לְטַהֵ֖ר בֵּ֥ית יְהוָֽה׃

They gathered their brothers, consecrated themselves, and came according to the king's command — by the word of the LORD — to cleanse the house of the LORD.

KJV And they gathered their brethren, and sanctified themselves, and came, according to the commandment of the king, by the words of the LORD, to cleanse the house of the LORD.

Notes & Key Terms

Translator Notes

  1. The phrase ke-mitsvat ha-melekh be-divrei YHWH ('according to the command of the king, by the words of the LORD') establishes a double authority: the royal command is grounded in the divine word. Hezekiah does not act on personal authority alone; his command channels the will of God. The sequence — gather, consecrate, come, cleanse — follows proper liturgical order: preparation before action.
2 Chronicles 29:16

וַיָּבֹ֣אוּ הַ֠כֹּהֲנִ֠ים לִפְנִ֤ימָה בֵית־יְהוָה֙ לְטַהֵ֔ר וַיּוֹצִ֗יאוּ אֵ֤ת כׇּל־הַטֻּמְאָה֙ אֲשֶׁ֤ר מָצְאוּ֙ בְּהֵיכַ֣ל יְהוָ֔ה לַחֲצַ֖ר בֵּ֣ית יְהוָ֑ה וַיְקַבְּל֣וּ הַלְוִיִּ֔ם לְהוֹצִ֥יא לְנַ֖חַל קִדְרֽוֹן׃

The priests entered the inner part of the house of the LORD to cleanse it. They brought out every unclean thing they found in the Temple of the LORD into the courtyard of the house of the LORD. The Levites received it and carried it out to the Wadi Kidron.

KJV And the priests went into the inner part of the house of the LORD, to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it, to carry it out abroad into the brook Kidron.

Notes & Key Terms

Translator Notes

  1. The division of labor is precise: the priests enter lifnimah ('the innermost area') — the sanctuary proper, where only priests may go — and bring the tum'ah ('uncleanness, impurity') out to the chatser ('courtyard'). There the Levites receive it (va-yeqabbelu) and transport it to nachal Qidron ('the Wadi Kidron'), the valley east of Jerusalem that served as the disposal site for ritually impure material. This is the same location where Asa burned his grandmother's idol (2 Chronicles 15:16) and where Josiah will later destroy cult objects (2 Kings 23:4, 6).
2 Chronicles 29:17

וַ֠יָּחֵ֠לּוּ בְּאֶחָ֞ד לַחֹ֤דֶשׁ הָרִאשׁוֹן֙ לְקַדֵּ֔שׁ וּבְי֧וֹם שְׁמוֹנָ֛ה לַחֹ֖דֶשׁ בָּ֣אוּ לְאוּלָ֣ם יְהוָ֑ה וַיְקַדְּשׁ֤וּ אֶת־בֵּית־יְהוָה֙ לְיָמִ֣ים שְׁמוֹנָ֔ה וּבְי֨וֹם שִׁשָּׁ֤ה עָשָׂר֙ לַחֹ֣דֶשׁ הָרִאשׁ֔וֹן כִּלּֽוּ׃

They began the consecration on the first day of the first month. By the eighth day of the month they had reached the porch of the LORD. They consecrated the house of the LORD for eight more days, and on the sixteenth day of the first month they finished.

KJV Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: so they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end.

Notes & Key Terms

Translator Notes

  1. The timeline is precise: days one through eight for the outer areas and approaches, reaching the ulam ('porch, vestibule') by the eighth day; then eight more days for the inner sanctuary and the house of the LORD itself, finishing on the sixteenth of the first month. This means the cleansing was not complete until two days after Passover (the fourteenth of Nisan), necessitating the delayed Passover of chapter 30. The total of sixteen days indicates the depth of the defilement Ahaz had caused.
2 Chronicles 29:18

וַיָּב֗וֹאוּ פְּ֠נִ֠ימָה אֶל־חִזְקִיָּ֤הוּ הַמֶּ֙לֶךְ֙ וַיֹּאמְר֔וּ טִהַ֗רְנוּ אֶת־כׇּל־בֵּ֣ית יְהוָ֔ה אֶת־מִזְבַּ֥ח הָעוֹלָ֖ה וְאֶת־כׇּל־כֵּלָ֑יו וְאֶת־שֻׁלְחַ֥ן הַמַּעֲרֶ֖כֶת וְאֶת־כׇּל־כֵּלָֽיו׃

Then they went in to King Hezekiah and reported, 'We have cleansed the entire house of the LORD, the altar of burnt offering with all its vessels, and the table of the showbread with all its vessels.

KJV Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt offering, with all the vessels thereof, and the shewbread table, with all the vessels thereof.

Notes & Key Terms

Translator Notes

  1. The Levites' report specifies three areas: kol beit YHWH ('the entire house of the LORD'), mizbach ha-olah ('the altar of burnt offering') with its vessels, and shulchan ha-ma'arekhet ('the table of arrangement/showbread') with its vessels. Each represents a domain of worship: the building itself, the sacrificial system, and the bread of the Presence. The verb tiharnu ('we have cleansed') uses the priestly vocabulary of ritual purification.
2 Chronicles 29:19

וְאֵ֣ת כׇּל־הַכֵּלִ֗ים אֲשֶׁ֣ר הִזְנִיחַ֩ הַמֶּ֨לֶךְ אָחָ֤ז בְּמַלְכוּתוֹ֙ בְּמַעֲל֔וֹ הֵכַ֖נּוּ וְהִקְדָּ֑שְׁנוּ וְהִנָּ֕ם לִפְנֵ֖י מִזְבַּ֥ח יְהוָֽה׃

All the vessels that King Ahaz discarded during his reign when he was unfaithful — we have restored and consecrated them. They now stand before the altar of the LORD.'

KJV Moreover all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the LORD.

Notes & Key Terms

Translator Notes

  1. The verb hizniach ('he cast away, he discarded') describes Ahaz's treatment of the sacred vessels — thrown aside as worthless. The Levites have hekhanu ('prepared, restored') and hiqdashnu ('consecrated') these same vessels. What Ahaz rejected, Hezekiah's Levites have recovered. The phrase ve-hinnam lifnei mizbach YHWH ('they now stand before the altar of the LORD') is a statement of liturgical restoration: the instruments of worship are back in their proper place.
2 Chronicles 29:20

וַיַּשְׁכֵּם֙ יְחִזְקִיָּ֣הוּ הַמֶּ֔לֶךְ וַיֶּאֱסֹ֕ף אֵ֖ת שָׂרֵ֣י הָעִ֑יר וַיַּ֖עַל בֵּ֥ית יְהוָֽה׃

King Hezekiah rose early, assembled the leaders of the city, and went up to the house of the LORD.

KJV Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the LORD.

Notes & Key Terms

Translator Notes

  1. The verb va-yashkem ('he rose early') indicates urgency and eagerness — Hezekiah does not delay. The assembly of sarei ha-ir ('the leaders of the city') ensures that the rededication is a civic as well as religious event. The phrase va-ya'al beit YHWH ('he went up to the house of the LORD') uses the verb of ascent (alah) — one always goes 'up' to the Temple, both physically (it sits on the highest point of the city) and spiritually.
2 Chronicles 29:21

וַיָּבִ֣יאוּ פָרִ֣ים שִׁבְעָ֡ה וְאֵילִ֣ם שִׁבְעָה֩ וּכְבָשִׂ֨ים שִׁבְעָ֜ה וּצְפִירֵ֧י עִזִּ֣ים שִׁבְעָ֗ה לְחַטָּאת֙ עַל־הַמַּמְלָכָ֣ה וְעַל־הַמִּקְדָּ֔שׁ וְעַל־יְהוּדָ֑ה וַיֹּ֗אמֶר לִבְנֵ֤י אַהֲרֹן֙ הַכֹּ֣הֲנִ֔ים לְהַעֲל֖וֹת עַל־מִזְבַּ֥ח יְהוָֽה׃

They brought seven bulls, seven rams, seven lambs, and seven male goats as a sin offering for the kingdom, for the sanctuary, and for Judah. He commanded the priests, the sons of Aaron, to offer them on the altar of the LORD.

KJV And they brought seven bullocks, and seven rams, and seven lambs, and seven he goats, for a sin offering for the kingdom, and for the sanctuary, and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD.

Notes & Key Terms

Translator Notes

  1. The number seven — repeated four times for four types of animals (parim, eilim, kevasim, tsefirei izzim) — signifies completeness and perfection. The sin offering covers three domains: al ha-mamlakhah ('for the kingdom' — the political entity), al ha-miqdash ('for the sanctuary' — the sacred space), ve-al Yehudah ('for Judah' — the people). The specification livnei Aharon ha-kohanim ('the sons of Aaron the priests') ensures proper sacrificial authority.
2 Chronicles 29:22

וַיִּשְׁחֲט֖וּ הַבָּקָ֑ר וַיְקַבְּל֨וּ הַכֹּהֲנִ֤ים אֶת־הַדָּם֙ וַיִּזְרְק֣וּ הַמִּזְבֵּ֔חָה וַיִּשְׁחֲט֣וּ הָאֵילִ֗ים וַיִּזְרְק֤וּ הַדָּם֙ הַמִּזְבֵּ֔חָה וַיִּשְׁחֲט֖וּ הַכְּבָשִׂ֑ים וַיִּזְרְק֥וּ הַדָּ֖ם הַמִּזְבֵּֽחָה׃

They slaughtered the bulls, and the priests received the blood and splashed it on the altar. They slaughtered the rams and splashed the blood on the altar. They slaughtered the lambs and splashed the blood on the altar.

KJV So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar.

Notes & Key Terms

Translator Notes

  1. The triple sequence — slaughter, receive blood, splash on altar — follows the prescribed ritual of Leviticus 1:5, 11. The verb va-yizrequ ('they splashed, they dashed') describes the vigorous application of blood to the altar surface, not a gentle sprinkling but a forceful throwing that covers the altar sides. The repetition three times (bulls, rams, lambs) creates a liturgical rhythm that emphasizes the thoroughness of the atonement ritual.
2 Chronicles 29:23

וַיַּגִּ֣ישׁוּ ׀ אֶת־שְׂעִירֵ֣י הַחַטָּ֗את לִפְנֵ֤י הַמֶּ֙לֶךְ֙ וְהַקָּהָ֔ל וַיִּסְמְכ֥וּ יְדֵיהֶ֖ם עֲלֵיהֶֽם׃

Then they brought the male goats of the sin offering before the king and the assembly, and they laid their hands on them.

KJV And they brought forth the he goats for the sin offering before the king and the congregation; and they laid their hands upon them:

Notes & Key Terms

Translator Notes

  1. The laying on of hands (semikhat yadayim) is the ritual of transference described in Leviticus 4:24, 29 — the sins of the community are symbolically transferred to the animal through physical contact. The fact that this is performed lifnei ha-melekh ve-ha-qahal ('before the king and the assembly') makes it a public, national act of repentance, not a private priestly rite.
2 Chronicles 29:24

וַיִּשְׁחָט֣וּם הַכֹּהֲנִ֗ים וַיְחַטְּא֤וּ אֶת־דָּמָם֙ הַמִּזְבֵּ֔חָה לְכַפֵּ֖ר עַל־כׇּל־יִשְׂרָאֵ֑ל כִּ֤י לְכׇל־יִשְׂרָאֵל֙ אָמַ֣ר הַמֶּ֔לֶךְ הָעוֹלָ֖ה וְהַחַטָּֽאת׃

The priests slaughtered them and made a sin offering with their blood on the altar, to make atonement for all Israel — for the king had said that the burnt offering and the sin offering were for all Israel.

KJV And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel.

Notes & Key Terms

Translator Notes

  1. The phrase le-khol Yisra'el appears twice in this verse, framing the action and the royal intention. The Chronicler's pan-Israel theology — that all twelve tribes remain God's people regardless of political division — finds practical expression in this sacrificial act. Atonement cannot be limited to a political boundary when the covenant encompasses the whole people.
2 Chronicles 29:25

וַיַּעֲמֵ֤ד אֶת־הַלְוִיִּם֙ בֵּ֣ית יְהוָ֔ה בִּמְצִלְתַּ֖יִם בִּנְבָלִ֣ים וּבְכִנֹּר֑וֹת בְּמִצְוַ֤ת דָּוִיד֙ וְגָ֣ד חֹזֵ֣ה הַמֶּ֔לֶךְ וְנָתָ֖ן הַנָּבִ֑יא כִּ֣י בְיַד־יְהוָ֔ה הַמִּצְוָ֖ה בְּיַד־נְבִיאָֽיו׃

He stationed the Levites in the house of the LORD with cymbals, harps, and lyres, according to the command of David, of Gad the king's seer, and of Nathan the prophet — for the command came from the LORD through his prophets.

KJV And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.

Notes & Key Terms

Translator Notes

  1. The three instruments — metsiltayim ('cymbals'), nevalim ('harps, lyres'), kinnorot ('lyres, smaller stringed instruments') — constitute the Levitical orchestra as established by David (1 Chronicles 25). The chain of authority is explicit: David commanded it, but the command originated be-yad YHWH ('from the hand of the LORD') transmitted be-yad nevi'av ('through the hand of his prophets,' specifically Gad and Nathan). Musical worship is not a human invention but a divinely authorized practice.
2 Chronicles 29:26

וַיַּעַמְד֣וּ הַלְוִיִּ֗ם בִּכְלֵ֣י דָוִיד֮ וְהַכֹּהֲנִ֣ים בַּחֲצֹצְרֽוֹת׃

The Levites took their positions with David's instruments, while the priests held the trumpets.

KJV And the Levites stood with the instruments of David, and the priests with the trumpets.

Notes & Key Terms

Translator Notes

  1. The division of musical labor is maintained: Levites play the stringed instruments (kelei David, 'instruments of David'), while priests play the chatsotsrot ('trumpets'). This distinction, established in Numbers 10:8-10 (trumpets are exclusively priestly), is preserved even in this moment of restoration. Proper worship requires proper order.
2 Chronicles 29:27

וַיֹּ֣אמֶר חִזְקִיָּ֗הוּ לְהַעֲל֤וֹת הָעֹלָה֙ לַמִּזְבֵּ֔חַ וּבְעֵ֗ת הֵחֵל֙ הָֽעוֹלָ֔ה הֵחֵ֥ל שִׁיר־יְהוָ֖ה וְהַחֲצֹצְר֑וֹת וְעַל־יְדֵ֕י כְּלֵ֖י דָּוִ֥יד מֶלֶךְ־יִשְׂרָאֵֽל׃

Hezekiah commanded that the burnt offering be offered on the altar. When the burnt offering began, the song of the LORD began as well, with the trumpets and the instruments of David king of Israel.

KJV And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the LORD began also with the trumpets, and with the instruments ordained by David king of Israel.

Notes & Key Terms 1 term

Key Terms

שִׁיר יְהוָה shir YHWH
"song of the LORD" — song, hymn, poem, ode, musical composition

shir YHWH ('the song of the LORD') — this phrase appears only here in the Hebrew Bible. It denotes not merely singing about God but a song that belongs to God, composed for and dedicated to the divine service. The simultaneous beginning of sacrifice and song expresses the Chronicler's conviction that true worship engages both altar and voice.

Translator Notes

  1. The synchronization is theologically significant: u-ve'et hechel ha-olah hechel shir YHWH ('at the time the burnt offering began, the song of the LORD began'). Sacrifice and song start simultaneously — worship is not sacrifice alone or music alone but both together. The phrase shir YHWH ('the song of the LORD') suggests a specific liturgical composition, possibly psalmic, that accompanied the daily offering.
2 Chronicles 29:28

וְכׇל־הַקָּהָל֙ מִֽשְׁתַּחֲוִ֔ים וְהַשִּׁ֖יר מְשׁוֹרֵ֑ר וְהַחֲצֹצְרוֹת֙ מַחְצְרִ֔ים הַכֹּ֕ל עַ֥ד לִכְל֖וֹת הָעֹלָֽה׃

The whole assembly worshiped while the singers sang and the trumpeters sounded — all this continued until the burnt offering was completed.

KJV And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt offering was finished.

Notes & Key Terms

Translator Notes

  1. Three simultaneous activities fill the Temple: kol ha-qahal mishtachavim ('the whole assembly bowing in worship'), ha-shir meshorer ('the song sounding'), and ha-chatsotsrot machtsrim ('the trumpets trumpeting'). The phrase ha-kol ad likhhlot ha-olah ('all this until the completion of the burnt offering') indicates sustained, uninterrupted worship for the entire duration of the sacrifice — a living tableau of restored relationship between God and people.
2 Chronicles 29:29

וּכְכַלּ֖וֹת לְהַעֲל֑וֹת כָּרְע֧וּ הַמֶּ֛לֶךְ וְכׇל־הַנִּמְצְאִ֥ים אִתּ֖וֹ וַיִּשְׁתַּחֲוּֽוּ׃

When the offering was completed, the king and all who were present with him bowed down and worshiped.

KJV And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped.

Notes & Key Terms

Translator Notes

  1. The verb kare'u ('they bowed, they knelt') followed by va-yishtachavu ('they prostrated themselves') describes a two-stage act of reverence: first kneeling, then full prostration. The king leads — he bows first, and kol ha-nimtse'im itto ('all found with him') follow. Royal worship models national worship.
2 Chronicles 29:30

וַיֹּ֣אמֶר יְחִזְקִיָּ֣הוּ הַמֶּלֶךְ֮ וְהַשָּׂרִים֒ לַלְוִיִּ֗ם לְהַלֵּל֙ לַיהוָ֔ה בְּדִבְרֵ֥י דָוִ֖יד וְאָסָ֣ף הַחֹזֶ֑ה וַיְהַלְל֥וּ עַד־לְשִׂמְחָ֖ה וַיִּקְּד֥וּ וַיִּשְׁתַּחֲוּֽוּ׃

King Hezekiah and the leaders told the Levites to praise the LORD with the words of David and of Asaph the seer. They praised with joy, bowed their heads, and worshiped.

KJV Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.

Notes & Key Terms

Translator Notes

  1. The phrase be-divrei David ve-Asaf ha-chozeh ('with the words of David and Asaph the seer') specifies the Psalms tradition as the liturgical text for praise. Asaph is called chozeh ('seer'), placing him in the prophetic category — his psalms are not merely musical compositions but prophetic utterances. The sequence va-yehalelu ad le-simchah ('they praised unto joy') indicates praise that produces joy, not joy that produces praise — worship as the source of gladness.
2 Chronicles 29:31

וַיַּ֣עַן יְחִזְקִיָּ֣הוּ וַיֹּ֡אמֶר עַתָּ֣ה מִלֵּאתֶ֣ם יֶדְכֶם֩ לַיהוָ֨ה גֹּ֜שׁוּ וְהָבִ֨יאוּ זְבָחִ֧ים וְתוֹד֛וֹת לְבֵ֥ית יְהוָ֖ה וַיָּבִ֤יאוּ הַקָּהָל֙ זְבָחִ֣ים וְתוֹד֔וֹת וְכׇל־נְדִ֥יב לֵ֖ב עֹלֽוֹת׃

Hezekiah declared, 'Now you have consecrated yourselves to the LORD. Come near and bring sacrifices and thank offerings to the house of the LORD.' The assembly brought sacrifices and thank offerings, and all who were generous of heart brought burnt offerings.

KJV Then Hezekiah answered and said, Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings.

Notes & Key Terms

Translator Notes

  1. The phrase mille'tem yedkhem la-YHWH ('you have filled your hands to the LORD') is the technical idiom for priestly ordination (see Exodus 28:41, 29:9) — Hezekiah declares the Levites formally consecrated for service. The distinction between zevachim ve-todot ('sacrifices and thank offerings,' which the people eat in fellowship) and olot ('burnt offerings,' entirely consumed on the altar) represents two dimensions of worship: communion and total devotion. The phrase kol nediv lev ('everyone generous of heart') echoes the freewill contributions for the tabernacle (Exodus 35:5).
2 Chronicles 29:32

וַיְהִ֞י מִסְפַּ֣ר הָעֹלָ֗ה אֲשֶׁ֤ר הֵבִ֙יאוּ֙ הַקָּהָ֔ל בָּקָ֣ר שִׁבְעִ֔ים אֵילִ֖ים מֵאָ֑ה כְּבָשִׂ֖ים מָאתָ֑יִם כׇּל־אֵ֥לֶּה עוֹלָ֖ה לַיהוָֽה׃

The number of burnt offerings the assembly brought: seventy bulls, a hundred rams, two hundred lambs — all as a burnt offering to the LORD.

KJV And the number of the burnt offerings, which the congregation brought, was threescore and ten bullocks, an hundred rams, and two hundred lambs: all these were for a burnt offering to the LORD.

Notes & Key Terms

Translator Notes

  1. The quantities — seventy bulls, a hundred rams, two hundred lambs — represent substantial devotion. The number seventy (ten times seven) signifies complete fullness. The emphasis kol elleh olah la-YHWH ('all these as a burnt offering to the LORD') means every animal was entirely consumed on the altar — nothing retained by the worshipers. This is total giving.
2 Chronicles 29:33

וְהַקֳּדָשִׁ֕ים בָּקָ֣ר שֵׁ֥שׁ מֵא֛וֹת וְצֹ֖אן שְׁלֹ֥שֶׁת אֲלָפִֽים׃

The consecrated offerings were six hundred bulls and three thousand sheep.

KJV And the consecrated things were six hundred oxen and three thousand sheep.

Notes & Key Terms

Translator Notes

  1. The qodashim ('consecrated offerings, holy things') — six hundred bulls and three thousand sheep — are the peace/fellowship offerings that would be shared among the priests and the people. The quantities are enormous, reflecting both the generosity of the assembly and the scale of the celebration. These numbers echo Solomon's dedication sacrifices (2 Chronicles 7:5) and position Hezekiah's rededication as a second founding of the Temple.
2 Chronicles 29:34

רַ֤ק הַכֹּהֲנִים֙ הָי֣וּ לִמְעָ֔ט וְלֹ֣א יָכְל֔וּ לְהַפְשִׁ֖יט אֶת־כׇּל־הָעֹל֑וֹת וַיְחַזְּק֞וּם אֲחֵיהֶ֣ם הַלְוִיִּ֗ם עַד־כְּל֤וֹת הַמְּלָאכָה֙ וְעַ֣ד יִתְקַדְּשׁ֣וּ הַכֹּהֲנִ֔ים כִּ֧י הַלְוִיִּ֛ם יִשְׁרֵ֥י לֵבָ֖ב לְהִתְקַדֵּ֥שׁ מֵהַכֹּהֲנִֽים׃

But the priests were too few and could not skin all the burnt offerings, so their brothers the Levites helped them until the work was finished and until more priests had consecrated themselves — for the Levites had been more conscientious in consecrating themselves than the priests.

KJV But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests.

Notes & Key Terms

Translator Notes

  1. This verse contains a remarkable editorial comment: ki ha-Leviyyim yishrei levav lehitqaddesh me-ha-kohanim ('for the Levites were more upright of heart in consecrating themselves than the priests'). The Chronicler — who generally exalts the priestly and Levitical orders — here distinguishes between them, praising Levitical zeal above priestly readiness. The implication is that some priests had been slow to purify themselves, perhaps reluctant to abandon the syncretistic practices of Ahaz's reign. The Levites, by contrast, responded immediately.
2 Chronicles 29:35

וְגַם־עֹלָ֣ה לָרֹ֗ב בְּחֶלְבֵי֙ הַשְּׁלָמִ֔ים וּבַנְּסָכִ֖ים לָעֹלָ֑ה וַתִּכּ֖וֹן עֲבוֹדַ֥ת בֵּית־יְהוָֽה׃

There were also abundant burnt offerings with the fat of the peace offerings and the drink offerings for the burnt offerings. So the service of the house of the LORD was restored.

KJV And also the burnt offerings were in abundance, with the fat of the peace offerings, and the drink offerings for every burnt offering. So the service of the house of the LORD was set in order.

Notes & Key Terms

Translator Notes

  1. The phrase va-tikkon avodat beit YHWH ('the service of the house of the LORD was established/restored') is the climactic statement: the Temple is once again functioning as it should. The verb tikkon (from the root kun, 'to establish, to set in order') indicates proper arrangement — everything is now in its right place, functioning according to its original design. What Ahaz dismantled, Hezekiah has rebuilt.
2 Chronicles 29:36

וַיִּשְׂמַ֤ח יְחִזְקִיָּ֙הוּ֙ וְכׇל־הָעָ֔ם עַ֥ל הַהֵכִ֛ין הָאֱלֹהִ֖ים לָעָ֑ם כִּ֥י בְפִתְאֹ֖ם הָיָ֥ה הַדָּבָֽר׃

Hezekiah and all the people rejoiced because God had prepared the people, for the whole thing had happened so suddenly.

KJV And Hezekiah rejoiced, and all the people, that God had prepared for the people: for the thing was done suddenly.

Notes & Key Terms

Translator Notes

  1. The final verse attributes the success not to Hezekiah's leadership or Levitical zeal but to divine preparation: al ha-hekhin ha-Elohim la-am ('because God had established/prepared for the people'). The closing note — ki ve-fit'om hayah ha-davar ('for the thing happened suddenly/unexpectedly') — marvels at the speed of transformation. A Temple that had been shut, defiled, and abandoned was cleansed, rededicated, and restored to full operation within weeks. The suddenness itself is evidence of divine agency: only God could accomplish this so quickly.
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