II Chronicles 30:26 · Bible study
2 Chronicles 30:26 Commentary: Joy Like Solomon's Days
Hebrew · 8 what the commentators say
Meaning in one sentence
Why does the Chronicler compare Hezekiah's Passover to Solomon's era? This study explores the restoration of unified worship and the joy it brought.
Research Summary
- Meaning: The Chronicler celebrates the unparalleled joy and unity at Hezekiah's Passover, comparing it only to the golden age of Solomon.
- Key words: "great joy" (šimḥâ gəḏôlâ) and "days of Solomon" emphasize the scale and historical significance of the event.
- Main debate: No significant debate; consensus is that this joy results from restored temple worship and tribal unity.
- Theological theme: Restoration and reunification of God's people around true worship produce deep, spiritual joy.
- Best use: A sermon or lesson on revival, unity, and the joy that comes when God's people return to Him.
Translation Comparison
BSB Berean Standard Bible 2020
So there was great rejoicing in Jerusalem, for nothing like this had happened there since the days of Solomon son of David king of Israel.
WEB World English Bible 2000
So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was nothing like this in Jerusalem.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
and there is great joy in Jerusalem; for from the days of Solomon son of David king of Israel there is not like this in Jerusalem,
Darby Darby Bible 1890
And there was great joy in Jerusalem; for since the time of Solomon the son of David, king of Israel, there had not been the like in Jerusalem.
Douay-Rheims Douay-Rheims Bible 1899
And there was a great solemnity in Jerusalem, such as had not been in that city since the time of Solomon the son of David king of Israel.
Translations in other languages (10 available)
E hiciéronse grandes alegrías en Jerusalem: porque desde los días de Salomón hijo de David rey de Israel, no había habido cosa tal en Jerusalem.
E fizeram-se grandes alegrias em Jerusalém: porque desde os dias de Salomão filho de Davi rei de Israel, não havia havido coisa tal em Jerusalém.
Il y eut à Jérusalem de grandes réjouissances; et depuis le temps de Salomon, fils de David, roi d’ Israël, rien de semblable n’ avait eu lieu dans Jérusalem.
und war eine große Freude zu Jerusalem; denn seit der Zeit Salomos, des Sohnes Davids, des Königs Israels, war solches zu Jerusalem nicht gewesen.
Zo was er grote blijdschap te Jeruzalem; want van de dagen van Salomo, den zoon van David, den koning van Israel, was desgelijks in Jeruzalem niet geweest.
Così vi fu gran gioia in Gerusalemme; dal tempo di Salomone, figliuolo di Davide, re d’Israele, non v’era stato nulla di simile in Gerusalemme.
I było wielkie wesele w Jeruzalemie; bo ode dni Salomona, syna Dawidowego, króla Izraelskiego, nic takiego nie było w Jeruzalemie.
И было веселие великое в Иерусалиме, потому что со дней Соломона, сына Давидова, царя Израилева, не бывало подобного сему в Иерусалиме.
這樣，在耶路撒冷 大 有 喜樂， 自從以色列 王 大衛 兒子 所羅門 的時候，在耶路撒冷 沒有 這樣的喜樂。
So there was great joy in Jerusalem: for nothing like this had been seen in Jerusalem from the time of Solomon, the son of David, king of Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 30:26
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse marks a high point in Judah's history. The joy at Hezekiah's Passover was so great that the Chronicler compares it only to the days of Solomon. Keil and Delitzsch note that the feast could be compared with Solomon's temple dedication in length, the richness of sacrificial gifts, the multitude of participants, and the joyous feeling it caused. Adam Clarke highlights that for the first time since the division of the kingdoms, many from the northern tribes of Asher, Issachar, Ephraim, Manasseh, and Zebulun joined to celebrate the Passover. Gill adds that the joy was not merely carnal but spiritual, sincere, and hearty. The consensus is this verse celebrates a remarkable restoration of true worship and tribal unity, a foretaste of the redemptive hope that God would bring His people together again.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Chronicler intentionally compares the joy at Hezekiah's Passover to the days of Solomon, affirming that this was a unique moment of restored unity and true worship in Jerusalem.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of the joy | All commentators agree the joy was genuine, spiritual, and connected to restored worship. | Some emphasize the emotional and social aspects (feasting, celebration), while others highlight the spiritual repentance and confession that preceded it. |
| The comparison to Solomon | The Chronicler intentionally links this Passover to Solomon's temple dedication (2 Chronicles 7:8-10) as a high point of unity. | Minor differences in what specifically makes the comparison apt: length of feast, number of sacrifices, or the participation of all Israel. |
| The participation of northern tribes | Commentators note that many from the northern tribes joined for the first time since the division. | Clarke sees it as a first-time event for many individuals; Keil and Delitzsch view it as the restoration of the unity that had been broken since Solomon. |
| The extent of repentance | The passage shows that the people humbled themselves and came to Jerusalem, which was an act of repentance. | Some focus on the positive response of the northern tribes, others note that some scorned the invitation, highlighting mixed reactions. |
Historical & Cultural Context
The verse sits in the narrative of Hezekiah's religious reform (2 Chronicles 29-30). After years of neglect and idolatry under his father Ahaz, Hezekiah restored the temple, purified it, and reinstituted proper worship. He then sent a proclamation throughout all Israel, from Beersheba to Dan, calling the people to come to Jerusalem for the Passover (2 Chronicles 30:1-9). This was a bold move, as the northern kingdom of Israel had been separated from Jerusalem's worship since the division after Solomon's death. Many northerners scorned the invitation, but some from Asher, Issachar, Ephraim, Manasseh, and Zebulun humbled themselves and came (2 Chronicles 30:10-11). The feast itself lasted seven days, with such gladness that the assembly decided to extend it another seven days (v.23). The Chronicler notes that nothing like this had happened since the time of Solomon.
The comparison to Solomon is deliberate. Solomon's dedication of the temple (2 Chronicles 7:8-10) was a fourteen-day festival of unparalleled unity and joy, attended by all Israel. Since that time, the kingdom had divided, the northern tribes had set up rival worship at Bethel and Dan, and the temple in Jerusalem had been neglected and desecrated. Hezekiah's Passover reversed this decline. For the first time in centuries, worshipers from both kingdoms gathered in the temple to keep the Passover as prescribed by law. The joy was not just emotional excitement; it was the gladness of a people returning to the Lord and experiencing reconciliation with one another.
The historical context also includes the Assyrian threat. Hezekiah's reforms likely aimed to rally the nation under God's protection. This unity and joy were a sign of God's favor, preparing Judah for the coming crisis with Sennacherib (2 Chronicles 32).
Textual Notes
The consulted sources note no significant textual variants for this verse. Keil and Delitzsch mention a variant in verse 27 involving a waw prefix, but that does not affect verse 26. The Hebrew text is stable across manuscripts.
Reception History
This verse has been treasured in Jewish and Christian traditions as a sign of God's faithfulness to restore His people. Later generations of Jews, after the exile, likely read this passage with hope for a future ingathering. Christian interpreters have seen in Hezekiah's Passover a type of the unity Christ brings between Jews and Gentiles (Ephesians 2:14-18). Reformation-era commentators such as Matthew Henry and the Geneva Bible emphasize the spiritual joy that comes from sincere worship and confession. The verse continues to be used in discussions of revival, as it marks a high point of corporate worship in the Old Testament. Its comparison to Solomon's era reminds readers that God can restore even the most broken divisions among His people.
Preaching This Verse
Three-point outline
- The Source of Joy: Unified Worship (vv. 21-25). The people gathered to keep the Passover with great gladness, offering sacrifices and confessing to the Lord. Joy flows from obedience and fellowship with God.
- The Scale of Joy: A Second Week (vv. 23-24). The assembly extended the feast by seven days, showing that true joy does not diminish but grows. Hezekiah and the princes provided generous offerings for the celebrations.
- The Significance of Joy: a Return to Solomon's Era (v. 26). The Chronicler measures the joy against the golden age under Solomon. This signals that restoration of temple worship and tribal unity surpasses even the divided kingdom's best days.
Five-point outline
- Invitation to Repentance (30:1, 9): Hezekiah calls all Israel to return to the Lord.
- Response of the People (30:10, 12): Some scorn, some humbly come.
- Celebration of Passover (30:13, 20): The feast is kept, with prayers for those not yet purified.
- Extension of Joy (30:21, 25): The fourteen-day festival, with abundant sacrifices.
- Climax of Joy and Blessing (30:26, 27): Great joy in Jerusalem; the priests' blessing reaches heaven.
Illustration hooks
- A divided family comes together for a holiday after years of estrangement. The reunion is sweet, marked by laughter and healing. Hezekiah's Passover was like that for the divided nation.
- A church that had been declining experiences renewal. The sanctuary fills with people of different backgrounds united in worship. The joy is electric, unlike anything seen in decades.
- A long-lost heirloom is restored to its place of honor. The temple worship had been neglected, but now it shines again. The joy of restoration is tangible.
Questions your congregation is asking
- Why does the Bible measure joy by comparing it to past events? What does that say about our own religious experience?
- Is it possible for God's people to experience this kind of united joy today, across denominational divides?
- How does repentance and confession lead to joy, as seen in this passage?
Leading a Discussion
This passage describes a moment of extraordinary unity and joy in Israel's history. Hezekiah's Passover brought together people from north and south, from various tribes, to worship the Lord in Jerusalem. The Chronicler explicitly compares this joy to the time of Solomon, the golden age of the united monarchy. Discuss how this restoration happened, what it meant, and what it might teach us about unity in worship today.
Discussion questions
- [Observation] What details does the Chronicler include to show the scale of this celebration? (vv. 23-25)
- [Observation] Who participated in the feast? List the groups mentioned in v. 25.
- [Interpretation] Why do you think the Chronicler compares this Passover to the time of Solomon? What does that comparison indicate?
- [Interpretation] Gill said the joy was spiritual and sincere. How does he distinguish this from merely carnal joy?
- [Interpretation] Keil and Delitzsch note that the feast could be compared to Solomon's dedication in length, gifts, participants, and feeling. Why are these four elements important?
- [Application] What does this passage say about the relationship between repentance and joy?
- [Application] How can we, as a group, pursue the kind of unity in worship that leads to great joy? What obstacles might we face?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Chronicles 7:8 | So Solomon held the feast at that time for seven days, and all Israel with him, a very great assembly, from the entrance of Hamath to the brook of Egypt. |
| II Chronicles 7:10 | On the twenty-third day of the seventh month, he sent the people away to their tents, joyful and glad of heart for the goodness that Yahweh had shown to David, to Solomon, and to Israel his people. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Passover celebration under Hezekiah was unprecedented since Solomon’s day because the ten northern tribes had long been separated from true worship. Now for the first time, many from Asher, Issachar, Ephraim, Manasseh, and Zebulun joined in the feast, marking a significant return.
Barnes' Notes on the Bible Protestant 1832
Since the time of Solomon - Compare 2 Ch 7:8-10 .
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the phrase "there was not the like" echoes the description of Josiah's Passover, suggesting both events are presented as uniquely extraordinary in Israel's history. The cross-reference highlights a deliberate biblical pattern of marking unprecedented occasions.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that the joy in Jerusalem at this moment was unparalleled since the time of King Solomon. The commentator highlights the extraordinary nature of the celebration, comparing it favorably to the rejoicing under David’s son and successor.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that this joy was spiritual, not merely the carnal joy of eating and drinking. It came from the restored temple service and observance of the Lord's feasts. Nothing like it had been seen in Jerusalem since Solomon's dedication, in sincerity, number of rejoicing people, or duration.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch observes that this
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that this feast stood out for its extraordinary joy and generosity, unmatched since Solomon's time. The people offered abundant peace offerings, feasted together in communion with God, and the whole celebration was marked by a lively, heartfelt gladness that overflowed into an extra week of worship.