Hezekiah writes letters even to Ephraim and Manasseh: come back. 'For if you turn back to Hashem, your brethren and your children shall find compassion before those who led them captive.' Some laugh the posts to scorn; others humble themselves and come. The passover is kept in the second month, by multitudes not cleansed — and Hezekiah’s prayer covers them: 'every one who sets his heart to seek God, Hashem, the God of his fathers, though he is not cleansed.' Seven days, then seven more: '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.'
Tap any Hebrew word to reveal its root, value, and meanings.
And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of Hashem at Jerusalem, to keep the passover to Hashem, the God of Israel.
verse value 5832
Insights
Verse structure: 16 words, 91 letters. Notable word values: "and·Judah" (וִיהוּדָ֗ה) = 36, double chai. Verse gematria: 5832 is divisible by 18, the value of chai ('life'). The shortest word is "he·wrote" (כָּתַב֙, 3 letters) and the longest is "to·all·Israel" (עַל־כׇּל־יִשְׂרָאֵ֣ל, 9 letters). 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "and·also·letters" (וְגַֽם־אִגְּרוֹת֙), "to·Ephraim" (עַל־אֶפְרַ֣יִם). The root ישראל appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·the·house·of·Hashem" (root יהוה, 384x in II Chronicles); "the·God·of" (root אלהים, 202x in II Chronicles); "to·come" (root בוא, 159x in II Chronicles). First appearance of the root פסח ("passover") in II Chronicles. The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 11 and 5 words.
Rashi
and he also wrote letters to Ephraim and Manasseh, etc. because they were not yet exiled, because this was in the first year of his reign and they were not exiled until the sixth year of his reign as it is written (II Kings 18:10): “And they captured it at the end of three years, in the sixth year of Hezekiah, which was the ninth year of Hoshea, king of Israel,” as you will find at the end of the Book.
For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
verse value 3221
Insights
Verse structure: 9 words, 45 letters. The shortest word is "the·king" (הַמֶּ֧לֶךְ, 4 letters) and the longest is "and·all·the·assembly" (וְכׇל־הַקָּהָ֖ל, 7 letters). 9 unique roots are used. Frequent roots: "the·king" (root מלך, 344x in II Chronicles); "to·make" (root עשה, 159x in II Chronicles); "in·Jerusalem" (root ירושלם, 127x in II Chronicles). The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיִּוָּעַ֨ץ [and·he·took·counsel] (182) + הַמֶּ֧לֶךְ [the·king] (95) + וְשָׂרָ֛יו [and·his·princes] (522) + וְכׇל־הַקָּהָ֖ל [and·all·the·assembly] (196) + בִּירוּשָׁלִָ֑ם [in·Jerusalem] (588) + לַעֲשׂ֥וֹת [to·make] (806) + הַפֶּ֖סַח [the·passover] (153) + בַּחֹ֥דֶשׁ [in·the·month] (314) + הַשֵּׁנִֽי [the·second] (365) = 3221.
Metzudat David
'In the second month' – In Iyar; that is to say, [this refers to] the intercalation of the year, whereby [this month] came to be called Nisan.
Malbim
to keep the passover in the second month - There is a dispute about this in [tractate] Sanhedrin. The view of Rabbi Yehudah and the Sages is that the year was intercalated at that time (though not with the Sages' proper agreement), and "the second month" is explained as referring to the second month of his reign - for he made that month into "Nisan," which is the first of the months of the year. The view of Rabbi Shimon ben Yehudah, in the name of Rabbi Shimon, explains it as the month of Iyar, meaning that he induced them to keep a Second Passover.
Now one may wonder about this latter view: if so, then the offerings that they brought on the sixteenth of the first month (as above, 29:17) took place during Passover itself - so how then does it say (there, verse 31), "Come near, and bring sacrifices and thank-offerings"? For one does not offer a thank-offering on Passover, on account of the leaven [it contains]. And one cannot say that it calls peace-offerings by the name "thank-offering," for in tractate Zevachim, page 7, it says that a thank-offering may be called a peace-offering, but a peace-offering is never called a thank-offering. Moreover, according to this view, most of the community performed the first Passover, as is stated in the Gemara there, that the majority of the people - including the women - did so; see there. Yet it is implied there that they had not finished purifying the Temple until the sixteenth day - so how could they have offered the Passover-offering? And so you would have to say that the Passover-offering was brought in a state of impurity - but then how does it say [in the next verse] that they were unable to perform it because the priests had not sanctified themselves in sufficient numbers?
In truth, the Rambam ruled that the year was indeed intercalated at that time, and that this was done not in accordance with [a proper ruling of] the Sanhedrin - either because the intercalation was made on a day that should rightly have already been fixed as Nisan, or because it was intercalated on account of impurity, and one does not intercalate the year on account of impurity. And that is why it is written "the king... and his princes" took counsel - not "the Sages" - and "all the kahal" - not "the edah" - for I have already explained in my book Torah VeHaMitzvah, on Leviticus, that when the elders of the community stand at its head, it is called an "edah," but without the elders present it is called a "kahal." And the meaning is that he had already taken counsel earlier, on the thirtieth day of Adar. And that is why it is written "and the matter was right [vayyishar]" and not "and it was good [vayyitav]" - for it was not [truly] good, since the Sanhedrin had not agreed to it.
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.
verse value 3481
Insights
Verse structure: 13 words, 58 letters. Verse gematria: 3481 = 59². The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "not·they·sanctified·themselves" (לֹֽא־הִתְקַדְּשׁ֣וּ, 8 letters). Words sharing gematria 30: for, because. 3 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "to·make·it" (לַעֲשֹׂת֖וֹ), "to·sufficiency" (לְמַדַּ֔י), "not·they·gathered·themselves" (לֹא־נֶאֶסְפ֥וּ). The root כי appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·make·it" (root עשה, 159x in II Chronicles); "and·the·people" (root עם, 149x in II Chronicles); "for" (root כי, 131x in II Chronicles). The etnachta (major mid-verse pause) falls on 'that', dividing the verse into phrases of 6 and 7 words. Full calculation: כִּ֣י [for] (30) + לֹ֧א [not] (31) + יָכְל֛וּ [they·were·able] (66) + לַעֲשֹׂת֖וֹ [to·make·it] (806) + בָּעֵ֣ת [in·the·time] (472) + הַהִ֑יא [that] (21) + כִּ֤י [because] (30) + הַכֹּֽהֲנִים֙ [the·priests] (130) + לֹֽא־הִתְקַדְּשׁ֣וּ [not·they·sanctified·themselves] (846) + לְמַדַּ֔י [to·sufficiency] (84) + וְהָעָ֖ם [and·the·people] (121) + לֹא־נֶאֶסְפ֥וּ [not·they·gathered·themselves] (228) + לִירוּשָׁלִָֽם [to·Jerusalem] (616) = 3481.
Rashi
For they could not perform it at that time in the first month, in Nissan. for the priests had not consecrated themselves sufficiently They had not consecrated themselves sufficiently for Israel to offer their Passover sacrifices, and it goes without saying that they could not perform it in Nissan, for they did not finish consecrating the Temple until the sixteenth of Nissan, but this is its meaning: For they could not perform it at that time; i.e., even if they had not delayed the purification of the Temple, which they did not complete until the sixteenth of Nissan, they would not have been able to perform it now [the offering of the Passover sacrifice] because not enough priests had consecrated themselves. and the people had not gathered all of them [had not] yet [gathered] to Jerusalem.
Ralbag
'because the priests had not sanctified themselves in sufficient number' - Meaning, in sufficient number for the Passover offerings, for many priests would be needed there; and for this reason it was necessary to postpone it to the second month. And furthermore, because the people - that is, those who go up for the festival pilgrimage - had not gathered to Jerusalem. Now from this passage we learn that it is indeed possible to intercalate the year because the people had not gathered to Jerusalem, or because the priests were not sanctified in sufficient number. And it should be understood from this that if the priests were impure, they would not be postponed to Pesach Sheni [the second Passover], but would rather perform it in a state of impurity - for the principle we hold is that individuals are postponed to Pesach Sheni, not the congregation. We learn this also from its statement 'had not sanctified themselves in sufficient number' - we learn from this that there were many who were pure, only that they were not sufficient in number and more were needed, and therefore it was necessary to intercalate the year; but had none at all been sanctified, they would have been able to perform it in impurity.
Metzudat David
'At that time' – That is to say, at the proper time, in the first month. 'In sufficient number' – [The Hebrew lamdai is understood as a contraction of] lemin dai, ‘as much as suffices’; that is to say, there would be enough [priests] to offer sacrifices on behalf of all Israel.
And the thing was right in the eyes of the king and of all the congregation.
verse value 1312
Insights
Verse structure: 6 words, 30 letters. The shortest word is "the·thing" (הַדָּבָ֖ר, 4 letters) and the longest is "and·in·eyes·of" (וּבְעֵינֵ֖י, 6 letters). 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "and·it·was·right" (וַיִּישַׁ֥ר), "and·in·eyes·of" (וּבְעֵינֵ֖י). The root עין appears 2 times in this verse. 5 unique roots are used. Frequent roots: "the·king" (root מלך, 344x in II Chronicles); "the·thing" (root דבר, 108x in II Chronicles); "in·eyes·of" (root עין, 32x in II Chronicles). The etnachta (major mid-verse pause) falls on 'the·king', dividing the verse into phrases of 4 and 2 words. Full calculation: וַיִּישַׁ֥ר [and·it·was·right] (526) + הַדָּבָ֖ר [the·thing] (211) + בְּעֵינֵ֣י [in·eyes·of] (142) + הַמֶּ֑לֶךְ [the·king] (95) + וּבְעֵינֵ֖י [and·in·eyes·of] (148) + כׇּל־הַקָּהָֽל [all·the·assembly] (190) = 1312.
Metzudat David
'And the thing was right' – Above it said that they were deliberating about the matter, and here it says that the matter was right in everyone’s eyes, and they agreed to intercalate the year.
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 to Hashem, the God of Israel, at Jerusalem; for they had not kept it in great numbers according as it is written.
verse value 5488
Insights
Verse structure: 18 words, 87 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "the·God·of·Israel" (אֱלֹהֵֽי־יִשְׂרָאֵ֖ל, 9 letters). 3 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "to·proclaim" (לְהַעֲבִ֨יר), "from·Beer-sheba" (מִבְּאֵֽר־שֶׁ֣בַע), "and·unto·Dan" (וְעַד־דָּ֔ן). The root עשה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "the·God·of·Israel" (root אלהים, 202x in II Chronicles); "to·come" (root בוא, 159x in II Chronicles). The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 13 and 5 words.
Rashi
from Beersheba to Dan This is the boundary of the Ten Tribes. because for many years The meaning is that many years had passed in which they had not performed it according to its law.
Ralbag
'for they had not kept it in great numbers according as it is written' - Meaning, that Israel had, on many occasions, not observed the Passover as it is written.
Metzudat David
'So they established a decree' – They decreed that a proclamation be made throughout all the regions of Israel, etc. 'For they had not kept it in great numbers' – For a long time they had not observed the Passover as prescribed in the Torah, and therefore it was necessary to remind them and spur them on.
Malbim
So they established a decree - In order to remove Rava's concern, stated there in Sanhedrin, that people would become lax about leaven on Passover, they sent messengers at once. And the wording "they established a decree," [rather than "the Sages ruled,"] is because the Sages disagreed with him about this - it was established by order of the king and his princes [and not by proper halachic ruling]. for they had not kept it in great numbers - That is to say: if they had not intercalated the year, and had instead kept it in the first month in a state of impurity, only a small number of Israel would have gathered, for he reckoned that only a minority of Israel [would be able to keep it in purity] - and a minority does not offer the Passover-offering in impurity. But the Sages disagreed with him about this, for the law is that one goes by the majority of those who actually enter the Temple courtyard [to offer the Passover-offering], even though they are a minority of [all] Israel - and if so, he ought not to have intercalated the year on account of impurity.
So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying: ‘You children of Israel, turn back to Hashem, the God of Abraham, Isaac, and Israel, that He may return to the remnant who have escaped of you out of the hand of the kings of Assyria.
verse value 7561
Insights
Verse structure: 26 words, 125 letters. Notable word values: "and·Judah" (וִֽיהוּדָ֔ה) = 36, double chai. The shortest word is "from·hand·of" (מִיַּ֧ד, 3 letters) and the longest is "in·all·Israel" (בְּכׇל־יִשְׂרָאֵל֙, 8 letters). Words sharing gematria 95: the·king, the·king. 5 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "in·the·letters" (בָּאִגְּר֜וֹת), "and·as·commandment·of" (וּכְמִצְוַ֥ת), "Isaac" (יִצְחָ֣ק). The root מלך appears 3 times in this verse. 22 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "the·king" (root מלך, 344x in II Chronicles); "sons·of" (root בן, 225x in II Chronicles). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 11 and 15 words.
Rashi
so that He may return to the remnant that has escaped from the clutches of the kings of Assyria Although they had not yet been exiled, he calls them a remnant that has escaped because they considered themselves as if they had already been exiled, and moreover, the kings of Assyria had seized everything in the days of Ahaz, and the reason they saw themselves as if they had already been exiled was that for six years the Israelites were tribute-paying serfs to the king of Assyria, and he ruled over them and led them away into exile and did with them as he wished. This occurred within those six years, and they had already been exiled many times in the days of the kings of Israel and Ahaz, and they knew that as soon as Israel would rebel against the king of Assyria, he would lead them away in exile. He calls them ‘those who escaped from Assyria’ because he ruled neither over them, nor over the entire land of Judah.
Metzudat David
'And according to the commandment of the king, saying' – To say to them, as the king had commanded: ‘You, children of Israel, turn back [to Hashem],’ etc. 'That He may return' – and then He too will return to the surviving remnant, to help you. 'Out of the hand of the kings of Assyria' – For those [tribes] across the Jordan had already been exiled from their land by Assyria.
Metzudat Zion
The posts (haratzim) - Those who travel with speed and haste. With the letters (ba'igerot) - With documents. Who have escaped (hapleitah) - An expression of rescue.
Malbim
So the posts went with the letters - The runners had in hand letters in which these words were written, and it was also the king's command that they should say this by mouth as well. turn back... that He may return - 1) "Turn back" in repentance, so that Hashem should not destroy the remaining remnant through providential punishment - and that is why it goes on to say:
And be not you like your fathers, and like your brethren, who acted treacherously against Hashem, the God of their fathers, so that He delivered them to be an astonishment, as you see.
verse value 4341
Insights
Verse structure: 13 words, 65 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "like·your·fathers" (כַּאֲבֽוֹתֵיכֶם֙, 8 letters). 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "and·not·you·shall·be" (וְאַל־תִּֽהְי֗וּ), "and·like·your·brothers" (וְכַ֣אֲחֵיכֶ֔ם). The root אב appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 384x in II Chronicles); "that" (root אשר, 203x in II Chronicles); "the·God·of" (root אלהים, 202x in II Chronicles). The etnachta (major mid-verse pause) falls on 'their·fathers', dividing the verse into phrases of 8 and 5 words. Full calculation: וְאַל־תִּֽהְי֗וּ [and·not·you·shall·be] (458) + כַּאֲבֽוֹתֵיכֶם֙ [like·your·fathers] (499) + וְכַ֣אֲחֵיכֶ֔ם [and·like·your·brothers] (105) + אֲשֶׁ֣ר [that] (501) + מָעֲל֔וּ [they·acted·unfaithfully] (146) + בַּיהֹוָ֖ה [in·Hashem] (28) + אֱלֹהֵ֣י [the·God·of] (46) + אֲבוֹתֵיהֶ֑ם [their·fathers] (464) + וַיִּתְּנֵ֣ם [and·He·gave·them] (506) + לְשַׁמָּ֔ה [to·an·astonishment] (375) + כַּאֲשֶׁ֖ר [like·that] (521) + אַתֶּ֥ם [you] (441) + רֹאִֽים [seeing] (251) = 4341.
Rashi
And do not be like your fathers or like your brothers The meaning is: Now if you say, “We still trust that the king of Assyria will withdraw from us,” do not be like your fathers, every generation that was before you. What happened to them when they forsook the Lord and acted treacherously? “He made them a desolation, as you see.”
Metzudat Zion
An astonishment (leshammah) - For bewilderment.
Malbim
And be not you like your fathers... who acted treacherously... so that He delivered them to be an astonishment - through providential punishment, as it is said (Deuteronomy 32:30), "for their Rock had sold them."
Now be you not stiffnecked, as your fathers were; but yield yourselves to Hashem, and enter into His sanctuary, which He has sanctified for ever, and serve Hashem your God, that His fierce anger may turn away from you.
verse value 5728
Insights
Verse structure: 18 words, 86 letters. The shortest word is "now" (עַתָּ֕ה, 3 letters) and the longest is "like·your·fathers" (כַּאֲבוֹתֵיכֶ֑ם, 8 letters). 5 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "not·you·shall·harden" (אַל־תַּקְשׁ֥וּ), "your·neck" (עׇרְפְּכֶ֖ם), "give·hand" (תְּנוּ־יָ֣ד). The root יהוה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "that" (root אשר, 203x in II Chronicles); "your·God" (root אלהים, 202x in II Chronicles). The etnachta (major mid-verse pause) falls on 'like·your·fathers', dividing the verse into phrases of 4 and 14 words.
Metzudat David
'Yield yourselves' – That is to say, clasp hands as a pledge of commitment.
Metzudat Zion
Now be you not stiffnecked - This is a figurative expression, as if the neck had become so stiffened that it is impossible to turn the face back toward Hashem; and it says: from now on, do not stiffen your necks, but turn your faces back to Hashem.
Malbim
Now be you not stiffnecked - but stand in fear of punishment. yield yourselves [lit. give a hand] to Hashem - and even if this is done only out of fear of punishment, it will suffice, for [in this way] He will turn away His fierce anger from you - the anger by which He punishes you with providential punishment.
For if you turn back to Hashem, your brethren and your children shall find compassion before those who led them captive, and shall come back into this land; for Hashem your God is gracious and merciful, and will not turn away His face from you, if you return to Him.’
verse value 4607
Insights
Verse structure: 20 words, 100 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·not·He·shall·turn·aside" (וְלֹֽא־יָסִ֤יר, 7 letters). 9 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "in·your·returning" (בְשׁוּבְכֶ֞ם), "your·brothers" (אֲחֵיכֶ֨ם), "and·your·sons" (וּבְנֵיכֶ֤ם). The root שוב appears 3 times in this verse. 16 unique roots are used. Frequent roots: "above·Hashem" (root יהוה, 384x in II Chronicles); "and·your·sons" (root בן, 225x in II Chronicles); "your·God" (root אלהים, 202x in II Chronicles). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 11 and 9 words.
Rashi
For when you return to the Lord, your brothers and your sons will find compassion before their captors and shall return to this land Even those few who have already been exiled, for they waged war with Israel and they overwhelmed them, and they led their sons and daughters into captivity. But if you return to Him, He will grant them compassion before their captors, that they will return to this land, for the Lord your God is gracious and merciful.
Metzudat David
'Your brethren and your children' – who are in exile: the Omnipresent will grant them compassion in the eyes of their captors, so that they will be given permission to return to this land.
Malbim
For if you turn back - He adds that if they turn back in repentance out of love - and that is why it says "to Hashem" [al Hashem], meaning for the sake of the honor of His name and His majesty - then He will do even more for them: not only will the remaining remnant escape providential punishment, but even your brothers and your children, who are already in captivity, He will have compassion on in two respects: 1) that they will find compassion before their captors; 2) that He will further help them return to this land - for Hashem your God is gracious and merciful, and will arouse favor and compassion [in their captors]. and will not turn away His face - to abandon you to [blind] nature and chance; rather, He will watch over you for good.
So the posts passed from city to city through the country of Ephraim and Manasseh, even to Zebulun; but they laughed them to scorn, and mocked them.
verse value 3475
Insights
Verse structure: 13 words, 71 letters. The shortest word is "in·them" (בָּֽם, 2 letters) and the longest is "in·land·of·Ephraim" (בְּאֶרֶץ־אֶפְרַ֥יִם, 9 letters). Words sharing gematria 37: and·they·were, and·they·were. 4 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "in·land·of·Ephraim" (בְּאֶרֶץ־אֶפְרַ֥יִם), "and·unto·Zebulun" (וְעַד־זְבֻל֑וּן), "laughing" (מַשְׂחִיקִ֣ים). The root היה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·they·were" (root היה, 133x in II Chronicles); "against·them" (root על, 111x in II Chronicles); "from·city" (root עיר, 89x in II Chronicles). First appearance of the root זבולן ("and·unto·Zebulun") in II Chronicles. The etnachta (major mid-verse pause) falls on 'and·unto·Zebulun', dividing the verse into phrases of 8 and 5 words. Full calculation: וַיִּהְי֨וּ [and·they·were] (37) + הָרָצִ֜ים [the·ones·running] (345) + עֹבְרִ֨ים [passing] (322) + מֵעִ֧יר [from·city] (320) + לָעִ֛יר [to·city] (310) + בְּאֶרֶץ־אֶפְרַ֥יִם [in·land·of·Ephraim] (624) + וּמְנַשֶּׁ֖ה [and·Manasseh] (401) + וְעַד־זְבֻל֑וּן [and·unto·Zebulun] (175) + וַיִּֽהְיוּ֙ [and·they·were] (37) + מַשְׂחִיקִ֣ים [laughing] (508) + עֲלֵיהֶ֔ם [against·them] (155) + וּמַלְעִגִ֖ים [and·mocking] (199) + בָּֽם [in·them] (42) = 3475.
Malbim
but they laughed them to scorn, and mocked them - I have already explained in my commentary on Hosea, in a number of places, that in the days of Hoshea [ben Elah] they had permission to go and worship Hashem in Jerusalem, so that they were not being restrained by the king; rather, they themselves laughed and mocked, for they were wicked and sinful - and it was for this reason that the decree of exile for the [ten] tribes was then sealed.
Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
verse value 2342
Insights
Verse structure: 7 words, 40 letters. The shortest word is "from·Asher" (מֵאָשֵׁ֥ר, 4 letters) and the longest is "nevertheless·men" (אַךְ־אֲנָשִׁ֛ים, 7 letters). 3 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "nevertheless·men" (אַךְ־אֲנָשִׁ֛ים), "from·Asher" (מֵאָשֵׁ֥ר), "and·from·Zebulun" (וּמִזְּבֻל֑וּן). 7 unique roots are used. Frequent roots: "from·Asher" (root אשר, 203x in II Chronicles); "and·they·came" (root בוא, 159x in II Chronicles); "to·Jerusalem" (root ירושלם, 127x in II Chronicles). The etnachta (major mid-verse pause) falls on 'and·from·Zebulun', dividing the verse into phrases of 4 and 3 words. Full calculation: אַךְ־אֲנָשִׁ֛ים [nevertheless·men] (422) + מֵאָשֵׁ֥ר [from·Asher] (541) + וּמְנַשֶּׁ֖ה [and·Manasseh] (401) + וּמִזְּבֻל֑וּן [and·from·Zebulun] (141) + נִֽכְנְע֔וּ [they·humbled·themselves] (196) + וַיָּבֹ֖אוּ [and·they·came] (25) + לִירוּשָׁלִָֽם [to·Jerusalem] (616) = 2342.
Metzudat David
'And Manasseh and of Zebulun' – Even though they laughed at the couriers, nevertheless some men among them humbled themselves and came.
Malbim
Nevertheless divers [of Asher and Manasseh and of Zebulun] - individuals only. humbled themselves - out of fear of punishment, not out of awe of [Hashem's] majesty.
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 Hashem.
verse value 3782
Insights
Verse structure: 15 words, 58 letters. Notable word values: "one" (אֶחָ֑ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "also" (גַּ֣ם, 2 letters) and the longest is "in·Judah" (בִּיהוּדָ֗ה, 6 letters). Words sharing gematria 32: in·Judah, heart. 1 word in this verse appears nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "hand·of" (יַ֣ד). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "the·king" (root מלך, 344x in II Chronicles); "God" (root אלהים, 202x in II Chronicles). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 9 and 6 words.
Ralbag
'Also in Judah was the hand of God' - Meaning, that He helped them in this, to incline their hearts toward what the king wanted.
Metzudat David
'One heart' – That is to say, a single accord. 'By the word of Hashem' – In the matter that constitutes the commandment of Hashem.
Metzudat Zion
the hand of God - [meaning] the power of God.
Malbim
Also in Judah - who had already turned away from Hashem in the days of Ahaz, the help of God was present, in the merit of Hezekiah, so that they did not rebel against the king's word in this matter.
And they arose and took away the altars that were in Jerusalem, and all the altars for incense they took away, and cast them into the brook Kidron.
verse value 4770
Insights
Verse structure: 11 words, 63 letters. Verse gematria: 4770 is divisible by 18, the value of chai ('life'). The shortest word is "that" (אֲשֶׁ֖ר, 3 letters) and the longest is "the·altars" (אֶת־הַֽמִּזְבְּח֔וֹת, 9 letters). 3 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "all·the·incense·altars" (כׇּל־הַֽמְקַטְּרוֹת֙), "they·took·away" (הֵסִ֔ירוּ), "to·brook·of" (לְנַ֥חַל). The root סור appears 2 times in this verse. 10 unique roots are used. Frequent roots: "that" (root אשר, 203x in II Chronicles); "in·Jerusalem" (root ירושלם, 127x in II Chronicles); "the·altars" (root מזבח, 39x in II Chronicles). The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 5 and 6 words. Full calculation: וַיָּקֻ֕מוּ [and·they·arose] (162) + וַיָּסִ֙ירוּ֙ [and·they·took·away] (292) + אֶת־הַֽמִּזְבְּח֔וֹת [the·altars] (869) + אֲשֶׁ֖ר [that] (501) + בִּירוּשָׁלִָ֑ם [in·Jerusalem] (588) + וְאֵ֤ת [and] (407) + כׇּל־הַֽמְקַטְּרוֹת֙ [all·the·incense·altars] (810) + הֵסִ֔ירוּ [they·took·away] (281) + וַיַּשְׁלִ֖יכוּ [and·they·cast] (382) + לְנַ֥חַל [to·brook·of] (118) + קִדְרֽוֹן [Kidron] (360) = 4770.
Rashi
the altars for incense a place where there were priests and Levites.
Ralbag
'and all the altars for incense they took away' - Meaning, the vessels with which they used to burn incense to idolatry.
Metzudat David
'The altars for incense' – The altars made for burning incense on them to idols.
Malbim
and all the altars for incense they took away - Since one who feeds the Passover-offering to a Jewish idolater is liable to lashes, and "no alien shall eat of it," they therefore made it their first priority to eliminate every form of idolatry.
Then they killed the passover lamb on the fourteenth day of the second month; and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of Hashem.
verse value 4233
Insights
Verse structure: 14 words, 69 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "-teen" (עָשָׂ֖ר, 3 letters) and the longest is "and·the·priests" (וְהַכֹּהֲנִ֨ים, 7 letters). 1 word in this verse appears nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "they·were·ashamed" (נִכְלְמוּ֙). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "house·of" (root בית, 191x in II Chronicles); "and·they·brought" (root בוא, 159x in II Chronicles). The etnachta (major mid-verse pause) falls on 'the·second', dividing the verse into phrases of 6 and 8 words. Full calculation: וַיִּשְׁחֲט֣וּ [and·they·slaughtered] (339) + הַפֶּ֔סַח [the·passover] (153) + בְּאַרְבָּעָ֥ה [in·four] (280) + עָשָׂ֖ר [-teen] (570) + לַחֹ֣דֶשׁ [to·the·month] (342) + הַשֵּׁנִ֑י [the·second] (365) + וְהַכֹּהֲנִ֨ים [and·the·priests] (136) + וְהַלְוִיִּ֤ם [and·the·Levites] (97) + נִכְלְמוּ֙ [they·were·ashamed] (146) + וַיִּֽתְקַדְּשׁ֔וּ [and·they·sanctified·themselves] (826) + וַיָּבִ֥יאוּ [and·they·brought] (35) + עֹל֖וֹת [burnt-offerings] (506) + בֵּ֥ית [house·of] (412) + יְהֹוָֽה [Hashem] (26) = 4233.
Rashi
and the priests and the Levites were embarrassed that they had delayed to consecrate themselves. They tarried so long and did not come until now for the following reason: they could not believe that this was true beforehand, because Ahaz had dismissed them from officiating as priests. And so they said, “Is it possible that yesterday Ahaz worshipped idols, and that his son Hezekiah, immediately in the first year and first month would tell the priests and Levites to worship the one God alone and have need of us?” They were therefore lazy and neglected to come, together with the rest of Judah, whom Ahaz had dismissed. But when they investigated and understood that everything was for the name of Heaven, they all came and consecrated themselves.
Ralbag
'and the priests and the Levites were ashamed, and sanctified themselves' - Meaning, that they were ashamed at having had to postpone the Passover by a month, because they had not sanctified themselves in sufficient number - for shame and disgrace had already come upon them on this account. Therefore all of them now sanctified themselves, and brought the morning burnt-offerings into the house of Hashem before the slaughtering of the Passover offerings; for so it is proper, since the morning burnt-offering precedes every other sacrifice.
Metzudat David
'Were ashamed' – Over having delayed sanctifying themselves until now, and that on their account the year had to be intercalated. 'Brought burnt-offerings' – To find favor with Hashem for having delayed their sanctification.
Metzudat Zion
were ashamed - An expression of shame.
Malbim
the priests and the Levites were ashamed - for not having sanctified themselves beforehand, as stated in verse 3.
And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites.
verse value 3734
Insights
Verse structure: 11 words, 59 letters. The shortest word is "Moses" (מֹשֶׁ֣ה, 3 letters) and the longest is "the·man·of·God" (אִישׁ־הָאֱלֹהִ֑ים, 9 letters). 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "as·law·of" (כְּתוֹרַ֖ת), "dashing" (זֹרְקִ֣ים). The root עמד appears 2 times in this verse. 10 unique roots are used. Frequent roots: "the·man·of·God" (root אלהים, 202x in II Chronicles); "the·priests" (root כהן, 90x in II Chronicles); "from·hand·of" (root יד, 72x in II Chronicles). The etnachta (major mid-verse pause) falls on 'the·man·of·God', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיַּעַמְד֤וּ [and·they·stood] (136) + עַל־עׇמְדָם֙ [in·their·place] (254) + כְּמִשְׁפָּטָ֔ם [as·their·order] (489) + כְּתוֹרַ֖ת [as·law·of] (1026) + מֹשֶׁ֣ה [Moses] (345) + אִישׁ־הָאֱלֹהִ֑ים [the·man·of·God] (402) + הַכֹּֽהֲנִים֙ [the·priests] (130) + זֹרְקִ֣ים [dashing] (357) + אֶת־הַדָּ֔ם [the·blood] (450) + מִיַּ֖ד [from·hand·of] (54) + הַלְוִיִּֽם [the·Levites] (91) = 3734.
Rashi
the priests sprinkled For [the rituals] from the reception [of the blood] and onwards are the commandments of the priests, and do not wonder why the owners themselves did not slaughter [the sacrifices], as is explained further: for there were many among the congregation who had not consecrated themselves and the Levites presided over the slaughter of their Passover sacrifices.
Ralbag
'the priests dashed the blood, which they received of the hand of the Levites' - Here it is explained that because the owners of the Passover offerings were impure, the Levites had to attend to the slaughtering of their Passover offerings. And it mentions that many of the people who came from Ephraim, Manasseh, Issachar, and Zebulun had not purified themselves, and ate the Passover offering not as it is written - for they should properly have been postponed to Pesach Sheni; moreover, they had already eaten it in impurity, not eating it with the purity required of a sacred thing, for they themselves were impure when they ate it. Hezekiah prayed on their behalf to Hashem, may He be blessed, that He forgive their sin, and Hashem heard the voice of Hezekiah and healed the people of the illness that Hashem had brought upon them because of this sin. From this passage we learn that they had indeed already intercalated the year - for were that not so, it would not be possible to say that they ate it 'not as it is written,' since there would then be no other time afterward at which it would be proper to eat it; and furthermore, it would not be possible for the entire congregation to be postponed to Pesach Sheni [only individuals can be]. It calls it 'the second month' because they had already sanctified Nisan to be the first month before they intercalated the year, as our Sages, of blessed memory, said (Pesachim 56).
Metzudat David
'And they stood in their place after their order' – This refers back to the Levites; and since it goes on to say that the priests dashed the blood [received] from the hand of the Levites, it is telling us that the Levites stood in their own place and did not carry the blood [to the altar] themselves, for carrying it as part of the sacrificial service would be considered service performed by outsiders. This is the meaning of ‘according to their law, in the Torah of Moses,’ which forbade them that [priestly] service. 'Of the hand of the Levites' – For the priests received the blood and carried it to the altar; and the basins were positioned by the Levites so as to be ready for the dashing.
For there were many in the congregation who had not sanctified themselves; therefore the Levites had the charge of killing the passover lambs for every one who was not clean, to sanctify them to Hashem.
verse value 4079
Insights
Verse structure: 12 words, 59 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "not·they·sanctified·themselves" (לֹא־הִתְקַדָּ֑שׁוּ, 8 letters). 3 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "for·many" (כִּי־רַבַּ֥ת), "over·slaughtering·of" (עַל־שְׁחִיטַ֣ת), "the·passover·lambs" (הַפְּסָחִ֗ים). The root קדש appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "that" (root אשר, 203x in II Chronicles); "to·all" (root כל, 113x in II Chronicles). The etnachta (major mid-verse pause) falls on 'not·they·sanctified·themselves', dividing the verse into phrases of 4 and 8 words. Full calculation: כִּי־רַבַּ֥ת [for·many] (632) + בַּקָּהָ֖ל [in·the·assembly] (137) + אֲשֶׁ֣ר [that] (501) + לֹא־הִתְקַדָּ֑שׁוּ [not·they·sanctified·themselves] (846) + וְהַלְוִיִּ֞ם [and·the·Levites] (97) + עַל־שְׁחִיטַ֣ת [over·slaughtering·of] (827) + הַפְּסָחִ֗ים [the·passover·lambs] (203) + לְכֹל֙ [to·all] (80) + לֹ֣א [not] (31) + טָה֔וֹר [pure] (220) + לְהַקְדִּ֖ישׁ [to·consecrate] (449) + לַיהֹוָֽה [to·Hashem] (56) = 4079.
Rashi
for everyone who was unclean a Levite took his place to sanctify it for the Lord.
Metzudat David
'For there were many in the congregation' – This gives the reason why the owners did not slaughter their own Passover lambs themselves: it explains that many among them had not sanctified themselves and so were not permitted to enter the Temple courtyard; therefore the Levites were placed in charge of slaughtering the Passover lambs, to slaughter on behalf of anyone who was not clean. 'To sanctify them to Hashem' – That is to say, to personally perform the act of consecration, namely the slaughter of the Passover offering.
Malbim
For there were many — This explains why the priests sprinkled the blood that they received from the hand of the Levites, meaning that the Levites did the slaughtering while the priests received the blood and sprinkled it. And why did the owners not slaughter it themselves? Because most of them were not ritually pure, and for every man who was not pure the Levites would slaughter his Paschal lamb in his place, so that it could be sanctified to Hashem — so that the sprinkling of the blood would be done in purity, even though the owners then ate it while impure. [Malbim] goes on to explain how they brought and ate the Paschal offering in impurity.
For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet they did eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying: ‘The good Hashem pardon
verse value 6061
Insights
Verse structure: 23 words, 100 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "Hezekiah" (יְחִזְקִיָּ֤הוּ, 7 letters). Words sharing gematria 30: for, for. 8 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "much" (רַ֠בַּ֠ת), "Issachar" (יִשָּׂשכָ֤ר), "and·Zebulun" (וּזְבֻלוּן֙). The root כי appears 2 times in this verse. 21 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "saying" (root אמר, 184x in II Chronicles); "the·people" (root עם, 149x in II Chronicles). First appearance of the root בעד ("for") in II Chronicles. The etnachta (major mid-verse pause) falls on 'like·the·written', dividing the verse into phrases of 14 and 9 words.
Rashi
for they ate the Passover sacrifice not as it is written not in accordance with halachah, for they ate it in a state of uncleanness, for Hezekiah prayed for them, saying, etc.
Metzudat David
many of Ephraim, etc. – He comes to explain who the majority of the people were, and says that they were from Ephraim, etc. [and Manasseh, Issachar, and Zebulun]. yet they did eat – He comes to explain: if they had not become pure, how could they eat the Passover-offering? And he answers that indeed they ate the Passover-offering in a manner not as it is written in the Torah. For Hezekiah had prayed – For because of this sin Hezekiah prayed on their behalf, saying, ‘May Hashem, who is good to all, forgive this sin’ – and this is a terse, self-explanatory verse. Of necessity [we must conclude] that they acted improperly, for it was not possible to install others in their place, since the Passover-offering may be eaten only by those registered for it; but as for entering the Temple courtyard to slaughter the Passover-offerings – since this could be done through the Levites, they did not enter the courtyard in their impurity to help with it.
Metzudat Zion
a multitude - An expression of abundance.
Malbim
For a multitude of the people — meaning that most of them were impure, and when most of the congregation is impure, the Paschal offering may be brought in impurity. yet they did eat the passover otherwise than it is written — meaning, in impurity. For Hezekiah had prayed for them, saying, 'The good Hashem pardon every man who has prepared his heart…' — Even though he brought the offering not in keeping with the purity required for sacred things, because he was impure, Hashem would look upon his prepared heart, even though his body was not readied in purity, and would forgive him for eating the Paschal offering while impure. And Hashem heard Hezekiah and healed the people and forgave them for this. Now, the plain sense of the verse implies that the prayer was on behalf of the people, who had sinned in not sanctifying themselves properly — which runs against the words of our Sages, who say that he prayed for himself, either for having intercalated the year not according to halachah, or for having postponed them to a second Passover. But in truth the two are one and the same: had they all become pure, he would not have needed to pray for himself over having transgressed because of the impurity, or over having intercalated Nissan within Nissan — since, after the fact, if they intercalated on account of impurity the intercalation stands, and if he added an extra day to Adar, it is intercalated and sanctified, following Rav Nachman there; if so, there would have been no room for this prayer, as indeed appears from the words of the beraita, where Rabbi Shimon says that if they intercalated on account of impurity, the intercalation stands. Nevertheless, [Hezekiah] sought mercy for himself as well, over having intercalated Nissan within Nissan. (Rambam, in Hilchot Bi'at HaMikdash ch. 4, gives both reasons — that he sought mercy both for having transgressed on account of the impurity, and for having transgressed by adding a day to Adar, as the Kesef Mishneh writes there — because even though after the fact the intercalation stands, since in truth they were not pure even afterward, it became retroactively apparent that he had transgressed improperly, and he gained nothing by it, so that he necessarily had to pray for himself as well. There is more that could be said on the sugya of the Gemara there, but this is not the place.)
every one who sets his heart to seek God, Hashem, the God of his fathers, though he is not cleansed according to the purification that pertains to holy things.’
verse value 2383
Insights
Verse structure: 10 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֖א, 3 letters) and the longest is "all·his·heart" (כׇּל־לְבָב֣וֹ, 6 letters). 3 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "all·his·heart" (כׇּל־לְבָב֣וֹ), "his·fathers" (אֲבוֹתָ֑יו), "like·the·purification·of" (כְּטׇהֳרַ֥ת). The root אלהים appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "God" (root אלהים, 202x in II Chronicles); "his·fathers" (root אב, 114x in II Chronicles). The etnachta (major mid-verse pause) falls on 'his·fathers', dividing the verse into phrases of 7 and 3 words. Full calculation: כׇּל־לְבָב֣וֹ [all·his·heart] (90) + הֵכִ֔ין [prepared] (85) + לִדְר֛וֹשׁ [to·seek] (540) + הָאֱלֹהִ֥ים [God] (91) + יְהֹוָ֖ה [Hashem] (26) + אֱלֹהֵ֣י [the·God·of] (46) + אֲבוֹתָ֑יו [his·fathers] (425) + וְלֹ֖א [and·not] (37) + כְּטׇהֳרַ֥ת [like·the·purification·of] (634) + הַקֹּֽדֶשׁ [the·holiness] (409) = 2383.
Rashi
who has set his whole heart So it is explained in the Baraitha of Rabbi Eleazar the son of Rabbi Jose the Galilean which commences: Wherever you find the words of Rabbi Eleazar the son of Rabbi Jose the Galilean in Aggadah, listen attentively, as it is said (Prov. 2:2): “To make your ear attentive to wisdom” of the thirty-two methods by which the Aggadah is expounded, and this is one of them:. If the sequence was separated, e.g. this one: The good Lord will atone for anyone who has set his whole heart to seek God to perform His Passover sacrifice, to offer up his sacrifice—even though they did not offer it with the purity of sacred things, for they had not purified themselves; the entire Judah had purified themselves because they were near Jerusalem, and they could cleanse themselves and consecrate themselves and return to Jerusalem, but many from Ephraim and Manasseh, Issachar and Zebulun were not so much to blame in the matter, because the matter was far away for them through letters, and they did not have time to wait and to delay their coming until they consecrated themselves. They therefore came and were not purified. And because it was not their fault, therefore atone for them. Similarly, (Isa. 35:1f.): “Desert and wasteland shall rejoice over them, etc.”: the sequence is separated.
Metzudat David
sets his heart – This refers back to Hezekiah [i.e., it was he who wholeheartedly sought God on their behalf]. though he is not cleansed according to the purification that pertains to holy things – And although because of this the Passover-offerings were eaten without the purity befitting sacred things, nevertheless his setting of heart was for the sake of Hashem, and it was a temporary ruling for the occasion.
And Hashem hearkened to Hezekiah, and healed the people.
verse value 1442
Insights
Verse structure: 5 words, 28 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָה֙, 4 letters) and the longest is "to·Hezekiah" (אֶל־יְחִזְקִיָּ֔הוּ, 9 letters). 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "to·Hezekiah" (אֶל־יְחִזְקִיָּ֔הוּ), "and·he·healed" (וַיִּרְפָּ֖א). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "the·people" (root עם, 149x in II Chronicles); "and·he·hearkened" (root שמע, 49x in II Chronicles). Full calculation: וַיִּשְׁמַ֤ע [and·he·hearkened] (426) + יְהֹוָה֙ [Hashem] (26) + אֶל־יְחִזְקִיָּ֔הוּ [to·Hezekiah] (177) + וַיִּרְפָּ֖א [and·he·healed] (297) + אֶת־הָעָֽם [the·people] (516) = 1442.
Metzudat David
And Hashem hearkened – And therefore Hashem listened to his prayer and atoned for this sin.
Metzudat Zion
healed - An expression of atonement, for sin is an illness of the soul, and atonement is regarded as its healing; similarly, 'Heal my soul, for I have sinned against You' (Psalms 41:5).
And the children of Israel who were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised Hashem day by day, singing with loud instruments to Hashem.
verse value 4800
Insights
Verse structure: 18 words, 96 letters. Verse gematria: 4800 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "day" (י֣וֹם, 3 letters) and the longest is "sons·of·Israel" (בְנֵֽי־יִ֠שְׂרָאֵ֠ל, 8 letters). Words sharing gematria 56: to·Hashem, day, to·Hashem. 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "day" (י֣וֹם), "in·instruments·of·might" (בִּכְלֵי־עֹ֖ז). The root יום appears 3 times in this verse. 15 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "sons·of·Israel" (root בן, 225x in II Chronicles); "and·they·kept" (root עשה, 159x in II Chronicles). The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 10 and 8 words.
Rashi
and the priests with powerful instruments with trumpets.
Metzudat David
kept the feast, etc. – That is, this refers to the fixed offerings [that they brought]. with loud instruments – With instruments that were of great importance [i.e., dignified, significant instruments].
Malbim
and the priests [praised Hashem] with instruments of strength — Rashi explains: with trumpets, just as the law is to sound trumpets over the offering on the festivals, while the Levites recite the song (Rambam, Hilchot Klei HaMikdash ch. 3).
And Hezekiah spoke encouragingly to all the Levites who were well skilled in the service of Hashem. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and giving thanks to Hashem, the God of their fathers.
verse value 4621
Insights
Verse structure: 18 words, 102 letters. The shortest word is "to·heart·of" (עַל־לֵב֙, 4 letters) and the longest is "who·were·skilled" (הַמַּשְׂכִּילִ֥ים, 8 letters). Words sharing gematria 56: to·Hashem, to·Hashem. 7 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "all·the·Levites" (כׇּל־הַלְוִיִּ֔ם), "who·were·skilled" (הַמַּשְׂכִּילִ֥ים), "discretion·good" (שֵֽׂכֶל־ט֖וֹב). The root שכל appears 2 times in this verse. 15 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "the·God·of" (root אלהים, 202x in II Chronicles); "their·fathers" (root אב, 114x in II Chronicles). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 7 and 11 words.
Rashi
who were experts in the service of the Lord it is appropriate to use the term “expertise” (שֵׂכֶל) in regards to song, as it is written, (above I Chron. 26:14): “And the lot to the east fell to Shelemiah, and Zechariah, his son, a prudent counselor, etc.,” (יוֹעֵץבְּשֵׂכֶל). Hezekiah spoke to their hearts with consolations and pleasant words to encourage them and assist them, in order that they too strengthen the song with expertise for the Lord. and thanking the Lord over the thanksgiving offerings, and they thanked the Lord for the miracle that He had wrought for them, for the thanksgiving offering comes for a miracle.
Ralbag
'And Hezekiah spoke encouragingly to all the Levites,' etc. - In my view, this speaking to their heart was meant to draw their hearts to guide the people toward the good, so that their sin would be atoned for, and so that all of them would carry out their service, day by day throughout the days of the festival, with song, with instrument, and with voice. Now Israel ate, throughout all the days of Passover, sacrifices of peace-offerings, and they made confession to Hashem their God over the peace-offerings as they laid their hands upon them, so that their sin would be atoned for; and in this there was also benefit for the Levites, for Israel gladdened them with the peace-offerings that they were slaughtering, giving them to eat from them, as is mentioned in the Torah. And perhaps it was about this, too, that Hezekiah spoke to the heart of all the Levites.
Metzudat David
encouragingly – That is, with words that would be well received, to instill in their hearts love of God. of Hashem – Regarding the service of Hashem. the feast – [This refers to] the festival sacrifices, and this is an elliptical phrase. offering sacrifices – They were sacrificing. and giving thanks – Referring to the thanksgiving peace-offering, which is brought to give thanks for miracles [that occurred].
Malbim
And [Hezekiah] spoke — This is as Rambam writes (Hilchot Chagigah ch. 2, halachah 14) that there is a mitzvah to make the Levite rejoice with peace-offerings of rejoicing more than anyone else, since he has no portion or inheritance [in the land] and receives no gifts from the meat [of other offerings]; hence it says, 'so they did eat throughout the feast.' And as for what it says, 'giving thanks,' Rashi explains it as referring to a thanksgiving-offering, etc. — for a thanksgiving-offering is brought on account of a miracle, which is puzzling: how could they have offered a thanksgiving-offering together with the Paschal offering? It must be said that this follows the view of the one who holds that this was a Second Passover (Pesach Sheni), and on this basis what was said earlier (in verse 18) — that they ate it 'otherwise than it is written,' i.e., in impurity — is also justified, since a Second Passover is not eaten in impurity. This requires further study.
And the whole congregation took counsel to keep other seven days; and they kept other seven days with gladness.
verse value 3932
Insights
Verse structure: 9 words, 47 letters. The shortest word is "seven" (שִׁבְעַ֥ת, 4 letters) and the longest is "seven·day" (שִׁבְעַת־יָמִ֖ים, 8 letters). 3 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "and·they·took·counsel" (וַיִּוָּֽעֲצוּ֙), "seven·day" (שִׁבְעַת־יָמִ֖ים), "joy" (שִׂמְחָֽה). The root עשה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "to·do" (root עשה, 159x in II Chronicles); "day" (root יום, 71x in II Chronicles); "other" (root אחר, 40x in II Chronicles). The etnachta (major mid-verse pause) falls on 'other', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיִּוָּֽעֲצוּ֙ [and·they·took·counsel] (188) + כׇּל־הַקָּהָ֔ל [all·the·assembly] (190) + לַעֲשׂ֕וֹת [to·do] (806) + שִׁבְעַ֥ת [seven] (772) + יָמִ֖ים [day] (100) + אֲחֵרִ֑ים [other] (259) + וַיַּעֲשׂ֥וּ [and·they·kept] (392) + שִׁבְעַת־יָמִ֖ים [seven·day] (872) + שִׂמְחָֽה [joy] (353) = 3932.
Rashi
another seven days as it is explained: and they kept seven days of joy.
Ralbag
'And the whole congregation took counsel to keep other seven days' - It appears that this 'congregation' refers to the Levites, and that they did this because what they had sinned in earlier had disturbed their joy; and now their joy increased greatly over the fact that atonement had been made for them, together with the fact that in this service the priests and the Levites had agreed together to pray to Hashem, may He be blessed, on behalf of Israel - and their prayer came up to His holy dwelling, heaven, as is mentioned afterward.
Metzudat David
seven days, etc. – To rejoice during them and offer sacrifices to Hashem, in addition to the seven days of the festival of Unleavened Bread.
Malbim
And the whole congregation took counsel — Because the first seven days constituted the joy of the festival proper, and one does not intermix one joy with another, they wanted to devote special, separate days to this further rejoicing.
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 priests sanctified themselves in great numbers.
verse value 6116
Insights
Verse structure: 21 words, 94 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "king·of·Judah" (מֶֽלֶךְ־יְ֠הוּדָ֠ה, 8 letters). Words sharing gematria 330: young·bulls, young·bulls. 1 word in this verse appears nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "gave" (הֵרִ֨ים). The root אלף appears 4 times in this verse. 14 unique roots are used. Frequent roots: "king·of·Judah" (root מלך, 344x in II Chronicles); "for" (root כי, 131x in II Chronicles); "priests" (root כהן, 90x in II Chronicles). The etnachta (major mid-verse pause) falls on 'thousand', dividing the verse into phrases of 18 and 3 words.
Rashi
separated from his small cattle and from his large cattle. for the congregation one thousand bulls, etc. and they were eating together, the king, the officers, and the people, with joy.
Metzudat David
For Hezekiah – He comes to explain from where they had meat for all this people to eat and rejoice throughout all these days, and he says that the king and the princes contributed to the assembly many bulls and sheep, and many priests purified themselves and offered them as peace-offerings, and the assembly ate the meat.
Metzudat Zion
give ... for offerings - [meaning] to set aside, as in 'that they take for Me an offering' (Exodus 25:2).
And all the congregation of Judah, with the priests and the Levites, and all the congregation who came out of Israel, and the strangers who came out of the land of Israel, and who dwelt in Judah, rejoiced.
verse value 3258
Insights
Verse structure: 14 words, 81 letters. Verse gematria: 3258 is divisible by 18, the value of chai ('life'). The shortest word is "from·land·of" (מֵאֶ֣רֶץ, 4 letters) and the longest is "and·who·dwelt" (וְהַיּוֹשְׁבִ֖ים, 8 letters). Words sharing gematria 58: who·came, who·came. 1 word in this verse appears nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "and·who·dwelt" (וְהַיּוֹשְׁבִ֖ים). The root קהל appears 2 times in this verse. 10 unique roots are used. Frequent roots: "who·came" (root בוא, 159x in II Chronicles); "from·Israel" (root ישראל, 140x in II Chronicles); "Judah" (root יהודה, 129x in II Chronicles). The etnachta (major mid-verse pause) falls on 'from·Israel', dividing the verse into phrases of 8 and 6 words. Full calculation: וַֽיִּשְׂמְח֣וּ [and·they·rejoiced] (370) + כׇּל־קְהַ֣ל [all·assembly·of] (185) + יְהוּדָ֗ה [Judah] (30) + וְהַכֹּֽהֲנִים֙ [and·the·priests] (136) + וְהַלְוִיִּ֔ם [and·the·Levites] (97) + וְכׇל־הַקָּהָ֖ל [and·all·the·assembly] (196) + הַבָּאִ֣ים [who·came] (58) + מִיִּשְׂרָאֵ֑ל [from·Israel] (581) + וְהַגֵּרִ֗ים [and·the·strangers] (264) + הַבָּאִים֙ [who·came] (58) + מֵאֶ֣רֶץ [from·land·of] (331) + יִשְׂרָאֵ֔ל [Israel] (541) + וְהַיּוֹשְׁבִ֖ים [and·who·dwelt] (379) + בִּיהוּדָֽה [in·Judah] (32) = 3258.
Metzudat David
and the strangers – Who had converted from among the nations.
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.
verse value 3669
Insights
Verse structure: 12 words, 57 letters. The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "joy·great" (שִׂמְחָֽה־גְדוֹלָ֖ה, 9 letters). Words sharing gematria 588: in·Jerusalem, in·Jerusalem. 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "and·it·was" (וַתְּהִ֥י), "joy·great" (שִׂמְחָֽה־גְדוֹלָ֖ה). The root ירושלם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "king·of" (root מלך, 344x in II Chronicles); "son·of·David" (root בן, 225x in II Chronicles); "Israel" (root ישראל, 140x in II Chronicles). The etnachta (major mid-verse pause) falls on 'in·Jerusalem', dividing the verse into phrases of 3 and 9 words. Full calculation: וַתְּהִ֥י [and·it·was] (421) + שִׂמְחָֽה־גְדוֹלָ֖ה [joy·great] (401) + בִּירוּשָׁלִָ֑ם [in·Jerusalem] (588) + כִּ֠י [for] (30) + מִימֵ֞י [from·days·of] (100) + שְׁלֹמֹ֤ה [Solomon] (375) + בֶן־דָּוִיד֙ [son·of·David] (76) + מֶ֣לֶךְ [king·of] (90) + יִשְׂרָאֵ֔ל [Israel] (541) + לֹ֥א [not] (31) + כָזֹ֖את [like·this] (428) + בִּירוּשָׁלִָֽם [in·Jerusalem] (588) = 3669.
Rashi
for since the days of Solomon the son of David, king of Israel, there had not been the like in Jerusalem It is possible that a greater multitude had come for the festival to Jerusalem in the days of Solomon, but there had never been such a great rejoicing as this in Jerusalem since the days of Solomon. They were joyful about this [gathering], for if they had gathered in Jerusalem on every festival, it would have been nothing new and they would have had no cause for [special] joy But now, since they had not performed the festival pilgrimage to Jerusalem all the days of Ahaz and the wicked kings of Judah, and they were now permitted to go up to Jerusalem they rejoiced greatly. And since it was so many years since they had gone to Jerusalem, the seven days of the Festival of Matzoth were too few in their eyes and they added another seven days in which to rejoice, and they rejoiced a great rejoicing.
Ralbag
'for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem' - Meaning, that there should be fourteen days of rejoicing - these being the days of the dedication of the Temple and the seven days of the festival, as is mentioned there.
Metzudat David
there was not the like – There had not been such rejoicing in Jerusalem, for it resembled the dedication of the Temple that Solomon made.
Malbim
for since the time of Solomon — meaning that only in the days of Solomon had all of Israel been united in Jerusalem, and after that the Ten Tribes did not go up for the pilgrimage festival until now.
Then the priests the Levites arose and blessed the people; and their voice was heard of Hashem, and their prayer came up to His holy habitation, even to heaven.
verse value 4138
Insights
Verse structure: 12 words, 61 letters. The shortest word is "his·holiness" (קׇדְשׁ֖וֹ, 4 letters) and the longest is "the·priests" (הַכֹּהֲנִ֤ים, 6 letters). 4 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "in·their·voice" (בְּקוֹלָ֑ם), "their·prayer" (תְפִלָּתָ֛ם), "to·dwelling-place·of" (לִמְע֥וֹן). 12 unique roots are used. Frequent roots: "and·it·came" (root בוא, 159x in II Chronicles); "the·people" (root עם, 149x in II Chronicles); "the·priests" (root כהן, 90x in II Chronicles). The etnachta (major mid-verse pause) falls on 'in·their·voice', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיָּקֻ֜מוּ [and·they·arose] (162) + הַכֹּהֲנִ֤ים [the·priests] (130) + הַלְוִיִּם֙ [the·Levites] (91) + וַיְבָרְכ֣וּ [and·they·blessed] (244) + אֶת־הָעָ֔ם [the·people] (516) + וַיִּשָּׁמַ֖ע [and·it·was·heard] (426) + בְּקוֹלָ֑ם [in·their·voice] (178) + וַתָּב֧וֹא [and·it·came] (415) + תְפִלָּתָ֛ם [their·prayer] (950) + לִמְע֥וֹן [to·dwelling-place·of] (196) + קׇדְשׁ֖וֹ [his·holiness] (410) + לַשָּׁמָֽיִם [to·the·heavens] (420) = 4138.
Rashi
and they blessed the people If you wish, you may say that they blessed them with this [blessing] that they begged to return from the land of their captors, and the Lord hearkened to their voice and returned them. Another possible explanation: and He hearkened to their voice, and so it is written above (v. 20): “and the Lord hearkened to Hezekiah and healed the people.”
Ralbag
'Then the priests the Levites arose and blessed the people,' etc. - It appears that the intent here was something other than the Priestly Blessing, but rather a prayer and blessing with which Israel was blessed by the priests and Levites together; and the intent of its saying 'the priests the Levites' is 'the priests and the Levites' together. For if the intent here were the Priestly Blessing, there would have been no need to mention the Levites; and furthermore, what novelty would there be in this - did they not raise their hands to bless the people every day? It is possible to say, rather, that the blessing with which they blessed them now was heard more readily, because of the wondrous service that had preceded it.
Metzudat David
and their voice was heard – Hashem heard their voice and gave His approval to what was done through them.
Metzudat Zion
holy habitation - An expression of a dwelling place, as in 'Look forth from Your holy habitation' (Deuteronomy 26:15).
Malbim
and their voice was heard — This is a matched, parallel statement: 'their voice was heard' corresponds to 'His holy habitation,' and 'their prayer came up' corresponds to 'heaven' — along the lines of (Numbers 6:27), 'and they shall put My name upon the children of Israel, and I will bless them': through their blessings the priests would cause Hashem's name to rest upon Israel, so that the Divine Presence would dwell permanently in His holy habitation, that is, in the Temple. Thus: 'their voice was heard' concerns the matter pertaining to His holy habitation — that He cause His Presence to dwell there and place His name upon the children of Israel — while 'their prayer came up to heaven' means that through this Hashem blessed His people, as it is written, 'and I will bless them.'
Rashi