Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;
Parallel Translations
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Surely there was not kept such a Passover from the days of the judges who judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;
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Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;
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For there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;
Cross-references (3)
Passages linked to 2 Kings 23:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Chronicles 30:1-3 Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to Yahweh’s house at Jerusalem, to keep the Passover to Yahweh, the God of Israel. For the king had taken counsel with his princes and all the assembly in Jerusalem to keep the Passover in the second month. For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, and the people had not gathered themselves together to Jerusalem.
- 2 Chronicles 30:13-20 Many people assembled at Jerusalem to keep the feast of unleavened bread in the second month, a very great assembly. They arose and took away the altars that were in Jerusalem, and they took away all the altars for incense and threw them into the brook Kidron. Then they killed the Passover on the fourteenth day of the second month. The priests and the Levites were ashamed, and sanctified themselves, and brought burnt offerings into Yahweh’s house. 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. For there were many in the assembly who had not sanctified themselves: therefore the Levites were in charge of killing the Passovers for everyone who was not clean, to sanctify them to Yahweh. For a multitude of the people, even many of Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover other than the way it is written. For Hezekiah had prayed for them, saying, “May the good Yahweh pardon everyone who sets his heart to seek God, Yahweh, the God of his fathers, even if they aren’t clean according to the purification of the sanctuary.” Yahweh listened to Hezekiah, and healed the people.
- 2 Chronicles 35:3-19 He said to the Levites who taught all Israel, who were holy to Yahweh, “Put the holy ark in the house which Solomon the son of David king of Israel built. It will no longer be a burden on your shoulders. Now serve Yahweh your God, and his people Israel. Prepare yourselves after your fathers’ houses by your divisions, according to the writing of David king of Israel, and according to the writing of Solomon his son. Stand in the holy place according to the divisions of the fathers’ houses of your brothers the children of the people, and let there be for each a portion of a fathers’ house of the Levites. Kill the Passover, sanctify yourselves, and prepare for your brothers, to do according to Yahweh’s word by Moses.” Josiah gave to the children of the people, of the flock, lambs and young goats, all of them for the Passover offerings, to all who were present, to the number of thirty thousand, and three thousand bulls. These were of the king’s substance. His princes gave for a free will offering to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jehiel, the rulers of God’s house, gave to the priests for the Passover offerings two thousand six hundred small livestock, and three hundred head of cattle. Conaniah also, and Shemaiah and Nethanel, his brothers, and Hashabiah, Jeiel, and Jozabad, the chiefs of the Levites, gave to the Levites for the Passover offerings five thousand small livestock and five hundred head of cattle. So the service was prepared, and the priests stood in their place, and the Levites by their divisions, according to the king’s commandment. They killed the Passover, and the priests sprinkled the blood which they received of their hand, and the Levites skinned them. They removed the burnt offerings, that they might give them according to the divisions of the fathers’ houses of the children of the people, to offer to Yahweh, as it is written in the book of Moses. They did the same with the cattle. They roasted the Passover with fire according to the ordinance. They boiled the holy offerings in pots, in cauldrons, and in pans, and carried them quickly to all the children of the people. Afterward they prepared for themselves and for the priests, because the priests the sons of Aaron were busy with offering the burnt offerings and the fat until night. Therefore the Levites prepared for themselves and for the priests the sons of Aaron. The singers the sons of Asaph were in their place, according to the commandment of David, Asaph, Heman, and Jeduthun the king’s seer; and the gatekeepers were at every gate. They didn’t need to depart from their service, because their brothers the Levites prepared for them. So all the service of Yahweh was prepared the same day, to keep the Passover, and to offer burnt offerings on Yahweh’s altar, according to the commandment of king Josiah. The children of Israel who were present kept the Passover at that time, and the feast of unleavened bread seven days. There was no Passover like that kept in Israel from the days of Samuel the prophet, nor did any of the kings of Israel keep such a Passover as Josiah kept, with the priests, the Levites, and all Judah and Israel who were present, and the inhabitants of Jerusalem. This Passover was kept in the eighteenth year of the reign of Josiah.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain For the multitude and zeal of the people with…
For the multitude and zeal of the people with the great preparation.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ki 23:22 Surely there was not holden such a…
2Ki 23:22 Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah;
Ver. 22. Surely there was not holden such a passover,] viz., For concourse of people, and solemnity of the service. Tremellius rendereth it thus: Although there was not holden such a passover as this, viz., with such preparation, devotion, and reformation of religion; yet, {2Ki 23:26} "God turned not away from his wrath," &c., as being implacably bent and unchangeably resolved upon their utter ruin.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Such a passover, i.e. celebrated with such solemn care,…
Such a passover, i.e. celebrated with such solemn care, and great preparation, and numerous sacrifices. 2Ch 35:7-9, and universal joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh and Amon; and the good hopes they now had of the happy establishment of their nation, and the true religion; and of the prevention of God’s judgments denounced against them.
From the days of the judges, or, from the days of Samuel, the last of the judges, as it is expressed, 2Ch 35:8. None of the kings had taken such care to prepare themselves, the priests, and people, and accurately to observe all the rites, and diligently to purge out all uncleanness, and to renew their covenant with God, so solemnly as Josiah now did.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But in the eighteenth year of king Josiah, wherein…
But in the eighteenth year of king Josiah, wherein this passover was holden to the Lord in Jerusalem. This shows that Josiah must begin the reformation very early that year, since he did all that is before recorded in this and the preceding chapter by the fourteenth of Nisan, the day on which the passover was kept, which month answers to part of our March and part of April, see Kg2 22:3 and was the same year the repairs of the temple were finished.
and was the same year the repairs of the temple were finished.
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2 Kings 23:24
kg2 23:24
kg2 23:24
kg2 23:24Moreover, the workers with familiar spirits, and the wizards,.... Who were not to be allowed among the Israelites, Deu 18:10.
and the images; or teraphim: and the idols, and all the abominations; which were worshipped by the Heathens, and introduced among the Jews, and forbidden by the word of God:
that were spied in the land of Judah, and in Jerusalem, did Josiah put away; for which, it seems, diligent search was made, and wherever they were discovered were removed:
that he might perform the words of the law, which were written in the book that Hilkiah the priest found in the house of the Lord; both with respect to witchcraft and idolatry, see Lev 20:27.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Such a passover - Celebrated with such solemn care,…
Such a passover - Celebrated with such solemn care, and great preparation, and numerous sacrifices, and universal joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh, and Amon; and the good hopes they now had of the happy establishment of their nation, and the true religion; and of the prevention of God's judgments denounced against them. Judges - Or, from the days of Samuel, the last of the Judges; as it is expressed 2 Chron. xxxv, 18. None of the kings had taken such care to prepare themselves, the priests, and people, and accurately to observe all the rites, and diligently to purge out all uncleanness, and to renew their covenant with God. And undoubtedly God was pleased to recompense their zeal in destroying idolatry with uncommon tokens of his presence and favour. All this concurred to make it such a passover as had not been, even in the days of Hezekiah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. Surely there was not holden such a…
Verse 22. Surely there was not holden such a passover] Not one on purer principles, more heartily joined in by the people present, more literally consecrated, or more religiously observed. The words do not apply to the number present, but to the manner and spirit. See the particulars and mode of celebrating this passover in 2Ch 35:1-18.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ki 23:22. Surely there was not holden such a…
2Ki 23:22. Surely there was not holden such a passover, &c. — Celebrated with such solemn care, and great preparation, and numerous sacrifices, and universal joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh and Amon; and the good hopes they now had of the happy establishment of their nation, and the true religion; and of the prevention of God’s judgments denounced against them. From the days of the judges — Or, of Samuel, the last of the judges; as it is expressed 2Ch 35:18. None of the kings had taken such care to prepare themselves, the priests, and people, and so accurately to observe all the rites, and diligently to purge out all uncleanness, and to renew their covenant with God. And undoubtedly God was pleased to recompense their zeal in destroying idolatry, with uncommon tokens of his presence and favour. All this concurred to make it such a passover as had not been even in the days of Hezekiah. For in his passover many communicated who were not cleansed according to the purification of the sanctuary, and the Levites were permitted to do the work of the priests.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The details of the Passover are given by the…
The details of the Passover are given by the author of Chronicles (the marginal reference). Its superiority to other Passovers seems to have consisted:
(1) in the multitudes that attended it; and
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(2) in the completeness with which all the directions of the Law were observed in the celebration. Compare Neh 8:17.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain No such, is all respects. (Haydock) --- The number…
No such, is all respects. (Haydock) --- The number of paschal lambs was certainly greater when all Israel was assembled; but the other victims presented by the king and his officers during the octave is here noticed, (2 Paralipomenon xxxv. 7.; Menochius) as they are also styled the Phase; (Haydock) and this explains John xviii. 28. (Tirinus) --- Neither ought we to push these expressions too far, as they only mean, that this solemnity was very great. See ver. 25., and chap. xviii. 5. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 22. There was not holden such a passover —…
22. There was not holden such a passover — Not that Israel had utterly failed to observe any passover from the days of the Judges to this time, for we are expressly told in 2 Chronicles 30 that Hezekiah held a passover, though it was not strictly according to the direction of the law, and it is not supposable that a Festival so prominent in the Israelitish cultus as this had been neglected under David, and Solomon, and other pious kings. But no such a passover had been held, none so strictly conformed in all things to the very letter of the law of Moses.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. Surely there was not holden [R.V. kept] such…
22. Surely there was not holden [R.V. kept] such a passover] The same change is also required in the next verse. The king had said ‘Keep the passover’.
This verse cannot be tortured into the meaning which some have put upon it, that the passover had been wholly neglected since the days of the Judges, or as the Chronicler puts it, ‘the days of Samuel the prophet’, and through all the reigns of the previous kings of Judah, with the exception of the one recorded passover of Hezekiah. That the passovers are not mentioned comes about because they were a part of the life of the nation, which went on its natural round as a matter of course. That there was a relaxation in portions of the observance we can have no doubt, but that passovers ceased is as little to be accepted as that there was no observance of the great day of atonement because we do not read of it in the books of Samuel or Kings. It is not possible to believe that provision should have been regularly made for placing the ark of the covenant in a separate room, and that Solomon should have made the elaborate arrangements which he did for the Most holy place, and yet that there should have been no regard paid to the one solemn service for which alone the ark and the Holy of Holies were provided. Both the passover and the day of atonement were observed, though there were times when insufficient regard was paid to the required ceremonial. The passover of Josiah however went back to the complete form ordained in this book of the covenant, and in that respect was remarkable above all those which had been held since the days of Joshua and the elders that outlived Joshua, after which days (Jdg_2:10) ‘there arose another generation’ and the people fell away, and the ceremonial law was but partially observed, and never so strictly through all that period as in this great passover of king Josiah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) Surely there was not holden . . .—For…
(22) Surely there was not holden . . .—For there was not holden (a passover) like this passover. This and the next verse constitute a parenthetic remark, in which the historian emphasises the phrase, “As it is written in this book of the covenant.” No passover, from the time of the Judges onward had been celebrated in such strict conformity to the prescriptions of the Law. The LXX. omits the particle of comparison: ὅτι οὐκ ἐγενήθη τὸ πασχα τοῦτο. On the ground of this difference, and the one mentioned in the Note on 2Ki_23:21, Thenius thinks it not improbable that the text of Kings has been altered to bring into harmony with the account in Chronicles about the restoration of the feast of the passover by Hezekiah—a weighty inference from such slight data. The chronicler repeats this very verse at the close of his narrative of Josiah’s passover (2Ch_35:18).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Surely there was not holden such a Passover from…
Surely there was not holden such a Passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah. Such a Passover, one so numerously attended. (2Ch_35:18) and so exactly kept according to every ordinance of the Law of Moses, (2Ch_35:6) had not been celebrated during all the period of the judges, from Joshua to Samuel, nor under the kings of all Israel, Saul, David, and Solomon, nor under those of the separated kingdom of Judah, from Rehoboam to this year (the eighteenth) of Josiah. It is an extraordinary perversity which concludes (as do De Wette and Thenius), from this comparison of the present with former Passovers under the judges and the kings, that there had been no such former Passovers at all! Two, at any rate, are recorded (Jos_5:10, Jos_5:11; 2Ch_30:13-26) Ewald has the good sense to express his dissent from this view, and to declare the meaning of the writer to be simply that "since the time of the judges there had never been such a celebration of the Passover, in such strict accordance, that is, with the prescriptions of a sacred book as that which now took place" (see his "History of Israel," vol. 4. p. 239, Eng. trans.).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Surely there was not holden such a Passover.
2Ki_23:22
Surely there was not holden such a Passover.
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Sincerity of repentance
There is something very striking and melancholy in these words. The children of Israel celebrated their last Passover, all being together, and in such a manner as had not been known since the earlier and better days of their possession of the promised land. It was, in fact, the last repentance of Gods people, and a lively repentance it seems to have been, to judge from outward tokens. But, alas! it did not continue. Three times already before this, Gods people had publicly repented, under the direction of pious princes, which were Jehoshaphat, Jehoash, Hezekiah. But now the appointed punisher of their sins was openly manifested to their sight in the terrible King of Babylon. And like the sick man with death before his eyes, they made earnest protestations of repentance and amendment if God would spare them, and sealed them with the celebration of the Sacrament of the Paschal Supper. Here, then, is before us the example of a fourth publicly professed repentance, and as ineffectual as the three that went before. Should it not lead us to take very close and scrutinising views of repentance, and to conclude that there must be something in it besides the present feeling of shame and sorrow, however sharp and lively that may be? There must be some abiding feeling in it, which shame and sorrow naturally are not. For the very sense of them drives us to rid ourselves of them by all means. What then can that be? What does God demand beyond the broken heart? Nothing, if it be indeed broken in His name. But here lies the question. Which does the man think most of, his own personal danger, or Gods damaged glory? Which does he lament most, his own loss, or Gods rejected love? Has he renounced the sinful selfishness of his nature? A man may keep this, and yet be overwhelmed with shame and sorrow; he may retain this, and yet manifest the most lively outward marks of repentance. So did Israel; and was led by it into his sins again, and they led him to the final judgment which came upon his head. Here is the cause of so many apparent repentances in the course of a mans life. Selfish sorrow, selfish shame have wrung his heart, and terrified his conscience. But he has not gone beyond self. He has seen, indeed, the miserable disorder which his sins have wrought in himself in body and in mind. But has he looked out and up to see the miserable disorder which they have also wrought in Gods work of love; how they have obscured the brightness of His glory, how they have shaken the faith of His Church, as far as His sphere extends; and who shall tell how far it extends? Here is the principle that is so commonly wanting; here is that which Israel lacked, the heavenly spirit, and not the earthly dregs only. When the heart has thus been lifted out of itself, divested of its earthliness and carnality, and has risen into heaven to see the majesty which it has affronted, the love which it has rejected, the glory which it has blasphemed, and thence also looks down again upon the scenes of its sin and mischief amongst Gods works and people, and sees them with a clear and sharp eye, and lively and enlightened conscience, as becomes a look from above--then, and not until then, a real repentance has taken place. Such repentance will abide in its effects. In such the heart of the man is changed, so that he has foregone his old appetites, and, therefore, is out of the way of temptation from his old sins. Even though it should force itself upon his sight, he will not allow it to gain his attention, but turn away from it with a stern watchfulness against its ensnaring deceitfulness. He sees in it the art of the enemy of the God whom he serves, of the Redeemer whom he loves, of the Holy Spirit whose guidance he follows. And such repentance, therefore, is both the first and the last. But Israel, we see, made at least four several professions of repentance; and so have many done since. The more frequent they have been, of course the less sincere they have been. And such repentances are more a proof of the folly and selfishness of the man, than of any right and spiritual feeling. They are but the sorrow for having come in for the penalty of his sin at last. And, as soon as the infliction shall have been removed, he is ready to sin again. And, indeed, after each successive fit, he is but the more ready, because he wishes to drown the voice of conscience, which exclaims against his yielding again to the old temptation; and it is drowned amid his shouts of enjoyment, until the hour of penalty comes round again; then the note is that of lamentation again. Why, what affronting of the majesty of God Almighty is here! So little can the penitent himself depend upon a repentance which does not begin until Gods judgment is at hand. How can a heart which he has taught to cheat him continually, and which, at all events, has never been diligently schooled in spiritual discernment; how shall this, at a moment, too, of such confusion, at a time, too, when it is so deeply interested in coming to the more joyful conclusion; how can it, with any certainty, distinguish the sorrow and fear which arose from the love of self, now that he is in Such danger, from the love of God, now that He is resorted to after long forgetfulness? Wilt it not be too glad to mistake the fear for the love? Will not, indeed, the fear most certainly be there? All this tells us, what a broken reed men lean upon who trust in a last sickness to any feeling of repentance which they have not felt and cherished in the time of their health. Then judgment was far off, and God was sought therefore from love rather than from fear. Health is the time of strength, for the spirit no less than for the body. Let health, then, be the season of true repentance, and sickness will be the season of comfort, and the hour of death the season of well-founded hope. (R. W. Evans, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.