Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
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EXPOSITORY (ENGLISH BIBLE)Nevertheless divers of Asher.—But some men of Asher.—Besides these from Asher, Manasseh, Zebulun, 2Chronicles 30:18 mentions others from Ephraim and Issachar. The two and a half tribes of the Trans-Jordan, as well as Naphtali and probably the neighbouring tribe of Dan, had been devastated by Tiglath-pileser; and the couriers went no farther than Zebulun. Part of Asher was contiguous to Zebulun; and the other three tribes mentioned by the chronicler lay south of it, so that the account is self-consistent.
Humbled themselves—i.e., repented. (Comp. 2Chronicles 12:6-7.)2 Chronicles 30:11-12. Nevertheless, divers of Asher, &c. — Here is not so much as one of Ephraim mentioned; yet some of that tribe are spoken of afterward as partaking of the passover, 2 Chronicles 30:18. It is likely that these, although at first they mocked at the message, yet afterward, upon consideration, followed the example of their brethren. In Judah the hand of the Lord was to give them one heart — God, by the power of his grace, inclined their hearts to a unanimous compliance with his and the king’s will. And this is mentioned as the reason of this wonderful change wrought in these men, who had lately been given up to idolatry.2 Chronicles 30:18. Hence, five of the ten tribes certainly sent representatives. Two - Reuben and Gad - were in captivity. One - Dan - was absorbed into Judah. Simeon and Naphtali, which alone remained, seem to have been more than ordinarily idolatrous 2 Chronicles 34:6. Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
EXEGETICAL (ORIGINAL LANGUAGES)11. humbled themselves] So 2 Chronicles 33:12.Verse 11. - Adding the tribes of Ephraim and Issachar mentioned in ver. 18, and bearing in mind the contents of our ver. 7 (with note), we have really only to account for Dan, which was no longer classed with Israel, and Naphtali and Simeon. The probable significance of the passage is not to lay stress upon the tribes represented, but on the scattered, though sparse, attendants at the Passover who came. Judges 20:1), that they should come to keep the passover. לרב לא כּי, for not in multitude had they celebrated it, as it is written. These words were interpreted as early as by Rashi thus: they had not celebrated it for a long time according to the precepts of the law, and were referred to the time of the division of the kingdom. But to this Berth. has rightly objected that the use of לרב of time is unusual, and has correctly referred the words to the Israelites: they had not celebrated it in multitude, i.e., in the assembly of the whole people, as the law required. The words consequently tell us nothing as to the length of time during which it had not been celebrated in multitude: as to that, see 2 Chronicles 30:26. Still less does it follow from the words that under Hezekiah, after the restoration of the temple worship, the passover had not been yearly held.
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