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Key: khaki:verbs.
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ULTAnd many people gathered in Jerusalem to do the Feast of the Unleavened Bread in the second month, a very abundant assembly.
USTSo a huge crowd of people gathered in Jerusalem in the second month of the year, to celebrate the Festival of Unleavened Bread.
BSB § In the second month, a very great assembly gathered in Jerusalem to celebrate the Feast of Unleavened Bread.[fn]
30:13That is, the seven-day period after the Passover during which no leaven may be eaten; see Exodus 12:14–20.
JPSAnd there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
ASVAnd there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great assembly.
DRAAnd much people were assembled to Jerusalem to celebrate the solemnity of the unleavened bread in the second month:
YLTand much people are gathered to Jerusalem, to make the feast of unleavened things in the second month — a mighty assembly for multitude.
DrbyAnd there assembled at Jerusalem much people to hold the feast of unleavened bread in the second month, a very great congregation.
RVAnd there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
WbstrAnd there assembled at Jerusalem many people to keep the feast of unleavened bread in the second month, a very great congregation.
KJB-1769¶ And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation. (¶ And there assembled at Yerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.)
KJB-1611¶ And there assembled at Ierusalem much people, to keepe the feast of vnleauened bread in the second moneth, a very great congregation. (Modernised spelling is same as used by KJB-1769 above, apart from punctuation)
BshpsAnd there assembled to Hierusalem much people, and there was present a mightie great congregation, to hold the feast of sweete bread in the second moneth. (And there assembled to Yerusalem much people, and there was present a mighty great congregation, to hold the feast of sweete bread in the second month.)
GnvaAnd there assembled to Ierusalem much people, to keepe the feast of ye vnleauened bread in the second moneth, a very great assemblie. (And there assembled to Yerusalem much people, to keep the feast of ye/you_all unleavened bread in the second month, a very great assemblie.)
CvdlAnd there came together vnto Ierusale a greate people, to kepe the feast of vnleuended bred in the seconde moneth, a very greate congregacion. (And there came together unto Yerusalem a great people, to keep the feast of unleuended bred in the second month, a very great congregation.)
WycAnd many puplis weren gaderid in to Jerusalem, for to make the solempnyte of therf looues in the secounde monethe. (And many peoples were gathered in to Yerusalem, for to make the solempnyte of therf loaves in the second month.)
LuthUnd es kam zuhauf gen Jerusalem ein groß Volk, zu halten das Fest der ungesäuerten Brote im andern Monden, eine sehr große Gemeine. (And it came zuhauf to/toward Yerusalem a large people, to hold the Fest the/of_the ungesäuerten Brote in_the change Monden, one very large Gemeine.)
ClVgCongregatique sunt in Jerusalem populi multi ut facerent solemnitatem azymorum, in mense secundo: (Congregatique are in Yerusalem of_the_people multi as facerent solemnitatem azymorum, in mense secundo:)
BrTrAnd a great multitude were gathered to Jerusalem to keep the feast of unleavened bread in the second month, a very great congregation.
BrLXXΚαὶ συνήχθησαν εἰς Ἱερουσαλὴμ λαὸς πολὺς τοῦ ποιῆσαι τὴν ἑορτὴν τῶν ἀζύμων ἐν τῷ μηνὶ τῷ δευτέρῳ, ἐκκλησία πολλὴ σφόδρα. (Kai sunaʸⱪthaʸsan eis Hierousalaʸm laos polus tou poiaʸsai taʸn heortaʸn tōn azumōn en tōi maʸni tōi deuterōi, ekklaʸsia pollaʸ sfodra.)
30:1-27 This account of Hezekiah’s celebration of Passover reflects the Chronicler’s concern with the unity of Israel, the spiritual preparedness of the people, and the success of following the formula for restoration given by Solomon at the dedication of the Temple (7:14).
In seeking to celebrate the Passover, Hezekiah faced a dilemma. The Passover, a celebration of Israel’s redemption from Egypt, was the first festival of Israel’s liturgical year (Exod 12:1-2). Hezekiah had worked to restore Israel’s worship of the Lord. But the time between the beginning of his renewal and the first month of the year did not allow the priests sufficient time to be prepared and to gather the people (2 Chr 30:2-3). As a result, he could not celebrate the Passover at the scheduled time.
Hezekiah proceeded with the Passover, holding it a month late (30:15). He deemed having the celebration to be more important than holding it at the prescribed time. By deferring the date with the express purpose of allowing time for the people to gather at the Temple in Jerusalem, Hezekiah achieved harmony between Judah and the people from the northern kingdom and unified the celebration.
The precise regulations were less important than ensuring that the Passover was observed and that all could participate. Also, when the festival began, many of the people were not properly purified, so they were unable to slaughter their own sacrifices as the law required. Again, Hezekiah determined that it was more important for people to participate in the Passover than to meet the precise regulations. Hezekiah prayed for the pilgrims who had no opportunity to be properly prepared; they were not allowed to make the sacrifice in a state of impurity, but they were allowed to participate in the Passover. The right heart attitude and seeking the Lord in prayer brought God’s gracious acceptance (30:18-20; cp. 1 Cor 11:27-34).
Jesus was often criticized by the religious leaders of his day for failing to observe certain aspects of the law, especially regarding Sabbath observance and purity. Jesus’ teaching and actions conveyed that it was more important to demonstrate love toward others than to follow every minute detail of the law. He also spoke harshly of the religious leaders’ own tendency to prioritize the particularities of law observance over the principles that undergird the law. While strict law observance was foundational to Jewish identity, the spirit of the law allowed for a measure of adaptability in certain circumstances.
(Some words not found in UHB: and,gathered Yerushalayim people many for=doing DOM feast the,unleavened_bread in/on/at/with,month the=second assembly to=increase_in_number very )
This is the second month of the Hebrew calendar. It is during the last part of April and the first part of May on Western calendars. (See also: translate-ordinal)
Throughout his reign, Hezekiah strengthened Judah by restoring proper worship of the Lord and preparing the nation for revolt against Assyria. Though the Bible does not clearly say, both of these aspects of Hezekiah’s reign may have been borne out of a desire to undo the detrimental choices of his father, Ahaz, who had promoted idolatry through Judah (2 Chronicles 28:1-4) and made Judah a vassal to the king of Assyria in exchange for help against Israel and Aram (2 Kings 16-17; 2 Chronicles 28; Isaiah 7-8; see also “The Final Days of the Northern Kingdom of Israel” map). Later, when Hezekiah was a teenager, he witnessed Assyria’s grueling three year siege to capture Samaria (2 Kings 17:1-6; 18:9-12), perhaps cementing his resolve to throw off Judah’s yolk of servitude to Assyria (2 Kings 18:7). Whatever the reasons for his actions as king, Hezekiah spent considerable resources promoting the worship of the Lord and preparing for the inevitable Assyrian attack that would follow Judah’s refusal to submit to Assyria any longer. Hezekiah began by directing the priests and Levites to consecrate themselves and restore ritual purity to the Temple and all its furnishings (2 Chronicles 29). He sent word throughout all Israel and Judah to come and celebrate Passover together once again in Jerusalem (2 Chronicles 30). Though only a few from Israel accepted Hezekiah’s invitation, the Passover was a time of great celebration and worship for all who did come from Israel and Judah. After this, the worshipers went throughout Israel and Judah and destroyed the pagan worship centers (2 Kings 18:4; 2 Chronicles 31:1). Hezekiah also conducted a series of actions to strengthen Judah against the coming Assyrian attack. On the west he attacked the Philistines as far as Gaza (2 Kings 18:8). Part of this effort may have included a Simeonite attack on some Meunites in the valley of Gerar (as in the Septuagint; the Hebrew reading Gedor is likely due to a misreading of the letter r as the similarly shaped letter d), which is recounted in 1 Chronicles 4:39-41. Elsewhere in Scripture the Meunites appear to have lived in the region of Seir (2 Chronicles 20), south of Judah, but a remnant of them may have fled toward Gerar during Uzziah’s time when he attacked them and likely took some of them captive to serve at the Temple of the Lord in Jerusalem (Ezra 2:50; Nehemiah 7:52; also see “Resurgence of Israel and Judah” map). Other Simeonites attacked a remnant of Amalekites living in Seir, thus providing increased protection on Judah’s southern border (1 Chronicles 4:39-43). Hezekiah also fortified Jerusalem and redirected various sources of water away from enemies who might lay siege to the city (2 Chronicles 32:1-8). As part of these preparations Hezekiah commissioned the hewing of a tunnel that channeled water from the Gihon spring (probably also called the “waters of Shiloah” in Isaiah 8:6) away from the eastern side of the city and deposited it in the Lower Pool (also called the Pool of Siloam) further inside the city walls. Hezekiah also repaired portions of the wall that were broken down and built a second wall outside it, likely in the Kidron Valley. He also produced many weapons and shields. The writer of Chronicles appears to portray these preparations as being in keeping with Hezekiah’s other acts of faithfulness and righteousness. Some scholars, however, suspect that Isaiah 22:1-14 may reflect another perspective regarding Hezekiah’s preparations, though it is not certain that this passage refers to Hezekiah’s efforts.
