■■ ■ ■ ■ ■ ■ ■■ First Edition ■ ■ ■ ■

■■
Visit to download the full and correct content document:
https://ebookstep.com/download/ebook-47284418/
More products digital (pdf, epub, mobi) instant
download maybe you interests ...

As 95 Teses Nós Devocionais diárias nas 95 Teses de

Martinho Lutero Sample André Bispo

https://ebookstep.com/product/as-95-teses-nos-devocionais-
diarias-nas-95-teses-de-martinho-lutero-sample-andre-bispo/

Martin Luthers 95 Thesen Nebst dem Sermon von Ablass

und Gnade 1517 1st Edition Martin Luther Kurt Aland

https://ebookstep.com/product/martin-luthers-95-thesen-nebst-dem-
sermon-von-ablass-und-gnade-1517-1st-edition-martin-luther-kurt-
aland/

Martin Luthers 95 Thesen nebst dem Sermon von Ablaß und

Gnade 1517 Sonderdruck aus der Lutherausgabe von O
Clemen 3rd Edition Claus Steinle

https://ebookstep.com/product/martin-luthers-95-thesen-nebst-dem-
sermon-von-ablas-und-gnade-1517-sonderdruck-aus-der-
lutherausgabe-von-o-clemen-3rd-edition-claus-steinle/

95 Strategi Mengajar Multiple Intelligences Mengajar

Sesuai Kerja Otak dan Gaya Belajar Siswa Alamsyah Said
S Pd M Si Andi Budimanjaya S Pd

https://ebookstep.com/product/95-strategi-mengajar-multiple-
intelligences-mengajar-sesuai-kerja-otak-dan-gaya-belajar-siswa-
alamsyah-said-s-pd-m-si-andi-budimanjaya-s-pd/
90 Masakan Rumahan untuk Sebulan Endang Indriani

https://ebookstep.com/product/90-masakan-rumahan-untuk-sebulan-
endang-indriani/

90 Resep Masakan Menu Praktis untuk Sebulan Laras

Kinanthi

https://ebookstep.com/product/90-resep-masakan-menu-praktis-
untuk-sebulan-laras-kinanthi/

Le Psautier. Quatrieme livre (Ps 90-106) 1st Edition R.

Meynet

https://ebookstep.com/product/le-psautier-quatrieme-livre-
ps-90-106-1st-edition-r-meynet/

Una grammatica italiana per tutti 2 edizione aggiornata

2020 B2 B2 1st Edition Alessandra Latino Marida
Muscolino

https://ebookstep.com/product/una-grammatica-italiana-per-
tutti-2-edizione-aggiornata-2020-b2-b2-1st-edition-alessandra-
latino-marida-muscolino/

Aula Internacional Plus 4 B2 1 1st Edition Difusión

https://ebookstep.com/product/aula-internacional-plus-4-b2-1-1st-
edition-difusion/
Another random document with
no related content on Scribd:
 15. by the words of the Lord] i.e. the king’s command was
recognised to be in accordance with the Divine will. Read by the
word; the plural words is probably only a textual error.

¹⁶And the priests went in unto 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 to the brook Kidron.
16. the priests] The work was so divided between priests and
Levites that only the priests went into the house.

unto the inner part of the house] Render, within the house. The
reference is not to the Holy of Holies specially, but to the whole
interior of the house.

uncleanness] compare verse 5; Isaiah xxx. 22.

to the brook Kidron] The brook Kidron is the deep valley on the
east of Jerusalem separating it from the Mount of Olives; 2 Samuel
xv. 23; John xviii. 1. It was treated as an unclean spot, compare xv.
16.

¹⁷Now 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;
and they sanctified the house of the Lord in
eight days: and on the sixteenth day of the
first month they made an end.
17. to sanctify ... and they sanctified] Two periods of eight days
each were spent in “sanctifying,” the courts apparently requiring
eight days and the house itself eight days.

¹⁸Then they went in to Hezekiah the king

within the palace, and said, We have cleansed
all the house of the Lord, and the altar of
burnt offering, with all the vessels thereof, and
the table of shewbread, with all the vessels
thereof.
18. the table of shewbread] Compare iv. 8 (note), 19; 1
Chronicles xxviii. 16—“the tables of shewbread.”

¹⁹Moreover all the vessels, which king Ahaz in

his reign did cast away when he trespassed,
have we prepared and sanctified; and, behold,
they are before the altar of the Lord.
19. cast away] According to xxviii. 24, “cut in pieces”; compare 2
Kings xvi. 17. The reference is probably to the “bases” and the “sea.”

have we prepared] Render, have we set up. Ahaz had taken

away the supports both of the laver and of the sea (2 Kings xvi. 17).

20‒24 (not in 2 Kings).

The Sevenfold Sacrifice for the Reconciliation of the
People.

The ritual of the sin offering is fully given in Leviticus iv. Ahaz had
broken the covenant, and Hezekiah’s sin offering was intended to
atone for the breach.

²⁰Then Hezekiah the king arose early, and

gathered the princes of the city, and went up
to the house of the Lord. ²¹And 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.
21. they brought] As the sacrifice was not for an individual but for
a whole people the offering on this occasion consisted of seven of
each of four different sacrificial animals, the bullocks, rams, and
lambs being used for the burnt offering (verses 22 and 24), and the
he-goats for the special sin offering (verse 23).

for the kingdom] i.e. for the kingly house.

for the sanctuary] i.e. for the Temple (compare Leviticus xvi. 16),
but probably inclusive of the personnel of the Temple, i.e. the priests
and Levites, since otherwise they would have been passed over in
the great sin offering.

on the altar of the Lord] Not on the altar of Ahaz (2 Kings xvi.
11).

²²So they killed the bullocks, and the priests

received the blood, and sprinkled it on the
altar: and they killed the rams, and sprinkled
the blood upon the altar: they killed also the
lambs, and sprinkled the blood upon the altar.
22. received the blood] In basons with which they dashed (not as
the text “sprinkled”) the blood against the altar. This dashing was
different from the sprinkling with the finger.
 ²³And they brought near the he-goats for the
sin offering before the king and the
congregation; and they laid their hands upon
them: ²⁴and the priests killed them, and they
made a sin offering with their blood upon the
altar, to make atonement for all Israel: for the
king commanded that the burnt offering and
the sin offering should be made for all Israel.
23. brought near] i.e. to the king and the people.

and they laid their hands] “they” = the representatives of the

people, for whom the sacrifice was to be offered, compare Leviticus
iv. 15.

25‒30.
The Levitical Service of Music.

²⁵And 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 the commandment was of the
Lord by his prophets.
25. and of Gad ... and Nathan] Neither of these prophets is
elsewhere said to have had a part in inciting David to the
organisation of the Temple music with which the Chronicler credits
him. Their names are introduced in order to emphasise the value of
the musicians of the Temple, whose service is thus declared to have
arisen through the inspiration of prophets; compare 1 Chronicles
xxviii. 19.
 ²⁶And the Levites stood with the instruments of
David, and the priests with the trumpets.
26. with the instruments] LXX. ἐν ὀργάνοις. Compare 1 Chronicles
xxiii. 5.

²⁷And Hezekiah commanded to offer the burnt

offering upon the altar. And when the burnt
offering began, the song of the Lord began
also, and the trumpets, together with the
instruments of David king of Israel. ²⁸And all
the congregation worshipped, and the singers
sang, and the trumpeters sounded; all this
continued until the burnt offering was finished.
27. and the trumpets] Compare 1 Chronicles xv. 24 (note).

together with the instruments of David] Render perhaps, even

according to the guidance of the instrument of David, i.e. led (or
“accompanied”) by them.

²⁹And when they had made an end of offering,

the king and all that were present with him
bowed themselves and worshipped.
29. bowed themselves and worshipped] i.e. first bowed down (on
their knees) and then completely prostrated themselves.

³⁰Moreover Hezekiah the king and the princes

commanded the Levites to sing praises 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.
30. to sing praises] Since (1) the Hebrew word for “Psalms”
means “Praises,” and (2) the words of David and Asaph are specially
mentioned in this verse, it is clear that the Chronicler by this phrase
means “to sing Psalms.”

31‒36 (not in Kings).

A Great Sacrifice of Burnt Offerings and Thank Offerings.

³¹Then Hezekiah answered and said, Now ye

have consecrated yourselves ¹ 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 willing
heart brought burnt offerings. ³²And 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.
¹ Hebrew filled your hand.

31. answered and said] i.e. answered the thoughts or expectation

of the people as expressed by the Sacrifices and the Songs;
compare Job iii. 2 (Revised Version).

ye have consecrated yourselves] Hebrew “filled your hand”;

compare xiii. 9; Exodus xxviii. 41.
 sacrifices and thank offerings] The phrase means simply the
special type of sacrifices which were termed “thank offerings.” The
fat of such offerings was burnt on the altar, the breast and right thigh
were reserved for the priests, but the remainder belonged to the
offerer and was used for a joyous meal (Leviticus vii. 12 ff.). The
burnt offering was entirely consumed on the altar, no portion being
kept by priests or offerer (Leviticus i. 1‒13): hence such sacrifices
represented a greater cost and are accordingly said to be given by
those who were “of willing heart,” i.e. conspicuously pious and
generous.

³³And the consecrated things were six

hundred oxen and three thousand sheep.
33. the consecrated things] The term was applied (1) to gold and
other valuables offered in the Temple; compare xv. 18; 1 Chronicles
xviii. 8‒11; (2) to those parts of the various sacrifices which were
assigned to be eaten by the priests; Leviticus xxi. 22 (“the holy
[bread]”), xxii. 2, 3, 15 (“the holy things”). Here the reference is more
general, i.e. to the thank offerings (verse 35) themselves.

³⁴But 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 priests had
sanctified themselves: for the Levites were
more upright in heart to sanctify themselves
than the priests.
34. the priests] According to Leviticus i. 5 f. the task of flaying the
sacrifice was to be performed by the offerer. Either this passage
marks a later stage in the customary ritual, or perhaps this occasion
was regarded by the Chronicler as exceptional because the offerings
were brought on behalf of the “congregation” in general. The verse
presents other difficult features. Who were the priests who had not
yet sanctified themselves? What is the significance of the evident
contrast between the attitude of the priests and that of the Levites, to
the disadvantage of the former? It would seem that there were
priests who had deliberately or slackly failed to comply with
Hezekiah’s injunction (verses 4, 5) and were therefore still ritually
unclean from the pollution of the previous reign. In general we infer
that the Levites had either been less deeply involved in the idolatries
of Ahaz or at least were more zealous than the priests for the
restoration of the worship of Jehovah alone. Possibly this tradition
may truly represent the historical facts; or it may be an inference
derived from 2 Kings xvi. 16 where the subservience of the high-
priest Urijah to king Ahaz is mentioned (so Kittel). Less probable is
the view of Benzinger that this verse has been added by the
Chronicler to the midrashic source upon which he is here depending,
and that it represents merely the Chronicler’s personal predilection
for the Levites as distinct from the priests.

³⁵And also the burnt offerings were in

abundance, with the fat of the peace offerings,
and with the drink offerings for every burnt
offering. So the service of the house of the
Lord was set in order.
35. with the fat] Compare vii. 7; Leviticus iii. 3, 17.

the peace offerings] i.e. the thank offerings (verse 31).

drink offerings] compare Numbers xv. 5, 7, 10. The offering was

to be of wine, and the quantity used was to correspond with the size
of the animal sacrificed.

was set in order] i.e. was re-established.

 ³⁶And Hezekiah rejoiced, and all the people,
because of that which God had prepared for
the people: for the thing was done suddenly.
36. that which God had prepared for the people] It was God, not
Hezekiah, who had done it all.

suddenly] In the very first year of Hezekiah’s reign (verse 3).

Chapter XXX.
1‒12 (not in 2 Kings).
Hezekiah Invites all Israel to keep the Passover.

From verse 2 it appears that this Passover took place in the first
year of Hezekiah while the Northern Kingdom was still standing. The
invitation to share in it at Jerusalem which Hezekiah is here (verse 1)
said to have sent to north Israel is opposed to all historic probability.
The Chronicler, however, was little likely to be troubled by that
difficulty, even if he had observed it (see note, verse 5). Furthermore
it is a plausible suggestion that the references to Ephraim,
Manasseh, etc. in verses 1, 10, 11, 18 really reflect conditions of the
Chronicler’s own circumstances, regarding which see the note on xv.
9. It is therefore a mistake to suggest that the date may be wrong
and that the Passover really took place in the sixth year of Hezekiah
after the fall of Samaria on the ground that the invitation would then
be more credible.

¹And Hezekiah sent to all Israel and Judah,

and wrote letters also to Ephraim and
Manasseh, that they should come to the
house of the Lord at Jerusalem, to keep the
 passover unto the Lord, the God of Israel.
²For the king had taken counsel, and his
princes, and all the congregation in
Jerusalem, to keep the passover in the
second month.
2. in the second month] The Law allowed such a postponement;
compare Numbers ix. 10, 11.

³For 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. ⁴And the thing was right in the
eyes of the king and of all the congregation.
3. at that time] In the first month.

⁵So they established a decree to make

proclamation throughout all Israel, from Beer-
sheba even to Dan, that they should come to
keep the passover unto the Lord, the God of
Israel, at Jerusalem: for they had not kept it in
great numbers ¹ in such sort as it is written.
¹ Or, of a long time.

5. to make proclamation] A phrase characteristic of the

Chronicler.
 from Beer-sheba even to Dan] i.e. the extreme points of the
undivided kingdom of David and Solomon. “The existence of the
North Kingdom is either ignored or more probably the writer
assumed that it had already fallen” (Curtis). On the origin of the
phrase and the order in Chronicles (Beer-sheba to Dan not Dan to
Beer-sheba, as in 2 Samuel xxiv. 2, etc.) see Hogg in the Expositor,
1898, pp. 411‒421.

they had not kept it in great numbers in such sort as it is written]

The statement applies to Israel, not to Judah; for the first time an
attempt is made to draw Israel en masse to a regular Passover at
Jerusalem.

⁶So the posts went with the letters from the

king and his princes throughout all Israel and
Judah, and according to the commandment of
the king, saying, Ye children of Israel, turn
again unto the Lord, the God of Abraham,
Isaac, and Israel, that he may return to the
remnant that are escaped of you out of the
hand of the kings of Assyria.
6. the posts] Literally “the runners.”

the remnant that are escaped of you out of the hand of the kings
of Assyria] The phrase applies most naturally to the final downfall of
Samaria through Shalmaneser and Sargon (722‒721 b.c.), but it is
possible of course to interpret it of the repeated disasters at the
hands of the Assyrians in the time of Tiglath-pileser some ten years
earlier.

⁷And be not ye like your fathers, and like your

brethren, which trespassed against the Lord,
 the God of their fathers, so that he gave them
up to desolation ¹, as ye see.
¹ Or, to be an astonishment.

7. to desolation] Render, as margin, to be an astonishment;

compare xxix. 8 (same Hebrew word).

⁸Now be ye not stiffnecked, as your fathers

were; but yield yourselves ¹ unto the Lord, and
enter into his sanctuary, which he hath
sanctified for ever, and serve the Lord your
God, that his fierce anger may turn away from
you.
¹ Hebrew give the hand.

8. yield yourselves] Literally “give the hand”; compare 1

Chronicles xxix. 24 “submitted themselves”).

sanctified for ever] Compare vii. 16.

⁹For if ye turn again unto the Lord, your

brethren and your children shall find
compassion before them that led them
captive, and shall come again into this land:
for the Lord your God is gracious and
merciful, and will not turn away his face from
you, if ye return unto him. ¹⁰So the posts
passed from city to city through the country of
Ephraim and Manasseh, even unto Zebulun:
 but they laughed them to scorn, and mocked
them.
9. shall find compassion] Compare Psalms cvi. 46 (a similar
phrase in Hebrew).

¹¹Nevertheless divers of Asher and Manasseh

and of Zebulun humbled themselves, and
came to Jerusalem.
11. of Asher] Asher is somewhat strange. The parallel with verse
10 alone suggests that we should read of Ephraim; and this is the
more probable if the real significance of the reference is for the
Chronicler’s period (see the head-note, and xv. 9). It is not likely that
Judaism at that time could claim many adherents in the old territory
of Asher (see Hölscher, Palästina, p. 32).

humbled themselves] So xxxiii. 12.

¹²Also in Judah was the hand of God to give

them one heart, to do the commandment of
the king and of the princes by the word of the
Lord.
12. Also in Judah was the hand of God] i.e. the mighty working of
God, which brought some penitents from far parts of Israel,
manifested itself in Judah also.

the commandment of the king ... by the word of the Lord] The
king’s command was according to God’s command in the Law.

13‒27 (not in 2 Kings).

Hezekiah’s Great Passover.
 It seems clear that the story of Hezekiah’s Passover has been
composed by the Chronicler on the analogy of Josiah’s grand
celebration of that feast (see xxxv. 1‒19), which the present festival
even surpasses in some respects—viz. in its scope (for all Israel and
strangers, whereas Josiah’s was for Judeans only) and in its
duration (for two weeks, Josiah’s for one). Josiah’s Passover was
famous because of the account of it in Kings. Doubtless the
Chronicler felt that a celebration of that feast was incumbent upon a
great reforming monarch, and he has therefore credited Hezekiah
with observing it.

¹³And there assembled at Jerusalem much

people to keep the feast of unleavened bread
in the second month, a very great
congregation.
13. the feast of unleavened bread] In the “Passover” were united
two separate “feasts,” (1) the eating of the lamb on the fourteenth of
Nisan, (2) the eating of unleavened bread from the fourteenth to the
twenty-first of Nisan. The combined Feast was sometimes called “the
Passover” and sometimes (as here) “the feast of unleavened bread”;
compare Exodus xii. 1‒14 and 17‒20, and note that the intervening
verses, 15, 16, bind the two feasts into one celebration.

¹⁴And they arose and took away the altars that

were in Jerusalem, and all the altars for
incense ¹ took they away, and cast them into
the brook Kidron.
¹ Or, vessels.

14. the altars] Compare xxviii. 24.

 ¹⁵Then they killed the passover on the
fourteenth day of the second month: and the
priests and the Levites were ashamed, and
sanctified themselves, and brought burnt
offerings into the house of the Lord. ¹⁶And
they stood in their place after their order,
according to the law of Moses the man of
God: the priests sprinkled the blood, which
they received of the hand of the Levites.
15. the second month] Compare verses 2, 3.

were ashamed] Of their former backwardness; compare verse 3,

xxix. 34.

¹⁷For there were many in the congregation that

had not sanctified themselves: therefore the
Levites had the charge of killing the passovers
for every one that was not clean, to sanctify
them unto the Lord.
17. of killing the passovers] “Passovers” (plural rare) = “Paschal
victims”; compare verse 15, xxxv. 8 (“passover offerings”).

¹⁸For a multitude of the people, even many of

Ephraim and Manasseh, Issachar and
Zebulun, had not cleansed themselves, yet did
they eat the passover otherwise than it is
written. For Hezekiah had prayed for them,
saying, The good Lord pardon every one ¹
 ¹ Or, him that setteth his whole heart.

18. of Ephraim, etc.] The list of tribes given here does not agree
with the list in verse 11, but in both cases it may be that the
Chronicler merely wished by his list to designate men of the Northern
Kingdom as opposed to those of the Southern. He could not make
the distinction by using the term “Israel” here, for in Chronicles
“Israel” as a rule is not used in opposition to “Judah”; compare xi. 3
(note). (For a somewhat different view, see the head-note on verses
1‒12 and xv. 9.)

otherwise than it is written] i.e. they were allowed to partake of

the Passover meal, although not purified according to the regulations
of the Law.

¹⁹that setteth his heart to seek God, the Lord,

the God of his fathers, though he be not
cleansed according to the purification of the
sanctuary.
18, 19. The good Lord pardon every one that, etc.] In Hebrew
verse 18 ends abruptly with the word “pardon.” Probably the Revised
Version is correct in disregarding the Hebrew division. The phrase
“the good Lord” is not found elsewhere, and another suggestion is
to transpose the adjective and read (verse 18) ... “The Lord pardon
the good: (verse 19) even every one that,” etc. The LXX., however,
supports the order of the Hebrew text.

²⁰And the Lord hearkened to Hezekiah, and

healed the people.
20. healed the people] By prevention; no plague was allowed to
break out among them, although uncleanness in the sanctuary had
been threatened with death; Leviticus xv. 31.
 ²¹And the children of Israel that were present
at Jerusalem kept the feast of unleavened
bread seven days with great gladness: and
the Levites and the priests praised the Lord
day by day, singing with loud instruments unto
the Lord.
21. with loud instruments] Literally “with instruments of strength.”
It is better to read “with all their might” (as 1 Chronicles xiii. 8). The
change in Hebrew amounts only to the dropping of the smallest letter
(yōd).

²²And Hezekiah spake comfortably unto all the

Levites that were well skilled in the service of
the Lord. So they did eat throughout the feast
for the seven days, offering sacrifices of peace
offerings, and making confession ¹ to the Lord,
the God of their fathers.
¹ Or, giving thanks.

22. spake comfortably] i.e. with kindly and appreciative words.

For the phrase compare Isaiah xl. 2.

making confession] Or, as margin, “giving thanks.”

²³And the whole congregation took counsel to

keep other seven days: and they kept other
seven days with gladness.
23. other seven days] Compare vii. 9 (Solomon’s Dedication
Feast).
 ²⁴For Hezekiah king of Judah did give to the
congregation for offerings a thousand bullocks
and seven thousand sheep; and the princes
gave to the congregation a thousand bullocks
and ten thousand sheep: and a great number
of priests sanctified themselves.
24. sanctified themselves] Compare xxix. 34.

²⁵And all the congregation of Judah, with the

priests and the Levites, and all the
congregation that came out of Israel, and the
strangers that came out of the land of Israel,
and that dwelt in Judah, rejoiced.
25. the strangers] i.e. men of alien descent dwelling in Israel with
certain conceded, not inherited, rights, and with most of the
obligations of the native Israelite. LXX. οἱ προσήλυτοι Compare ii. 17;
1 Chronicles xxii. 2 for the unfavourable side of a “stranger’s”
position.

²⁶So 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.
26. since the time of Solomon] For Solomon’s great festival, see
v. 2 ff.

there was not the like] Compare what is said of Josiah’s

Passover; xxxv. 18 (note).
 ²⁷Then the priests the Levites arose and
blessed the people: and their voice was heard,
and their prayer came up to his holy
habitation, even unto heaven.
27. the priests the Levites] So in xxiii. 18, but only in these two
places in Chronicles The phrase is Deuteronomic, and implies that at
the stage of ritual development represented in Deuteronomy all
Levites were potentially priests. Such was not in any case the view
of the Chronicler, and perhaps we ought to read “the priests and the
Levites” both here and in xxiii. 18.
 Chapter XXXI.
1 (compare 2 Kings xviii. 4).
Destruction of Idolatrous Symbols.

¹Now when all this was finished, all Israel

that were present went out to the cities of
Judah, and brake in pieces the pillars ¹, and
hewed down the Asherim, and brake down the
high places and the altars out of all Judah and
Benjamin, in Ephraim also and Manasseh,
until they had destroyed them all. Then all the
children of Israel returned, every man to his
possession, into their own cities.
¹ Or, obelisks.

1. the pillars ... the Asherim] Compare xiv. 3 (note).

in Ephraim also] It is obviously assumed that the Northern

Kingdom had come to an end; compare xxx. 6, 9.

2‒21 (not in 2 Kings).

Organisation of the Priests. Tithe.

If the Temple had been desecrated and closed by Ahaz, it would

follow that the organisation of its Priests and Levites had fallen into
confusion. The Chronicler therefore makes Hezekiah the restorer of