is a contraction for העולה להעלות, 2Ch 29:27) the king and all who were present knelt and worshipped.
Verse 30
The king and the princes commanded the Levites to sing praise unto the Lord with the words (psalms) of David and of Asaph; and they sang praise with joy, and bowed themselves and worshipped. This verse does not mean that the Levites began to sing psalms at the king's command only after the sacrificial act and the instrumental music (2Ch 29:27.) had been finished, but it forms a comprehensive conclusion of the description of the sacrificial solemnities. The author of the Chronicle considered it necessary to make express mention of the praising of God in psalms, already implicite involved in the משׁורר השּׁיר, 2Ch 29:28, and to remark that the Levites also, at the conclusion of the song of praise, knelt and worshipped. Asaph is here called חזה, as Jeduthun (Ethan) is in 2Ch 35:15, and Heman, 1Ch 25:5.
Verse 31
2Ch 29:31The sacrifice of thank-offerings and praise-offerings and voluntary burnt-offering. - Hezekiah introduces this, the concluding act of this religious festival, with the words, “Now have ye filled your hand to the Lord,” i.e., you have again consecrated yourselves to the service of the Lord (cf. Exo 32:29 and the commentary on Lev 7:37.); “come near, and bring sacrifices and thank-offerings into the house of the Lord.” The words “Now have ye filled” are regarded by the commentators (Clericus, Ramb., Bertheau, etc.) as addressed to the priests; while the following וגו גּשׁוּ are supposed to be directed to the congregation, and Clericus and Ramb. consequently supply before גּשׁוּ, vos vero, Israelitae. The summons והביאוּ גּשׁוּ can certainly only be addressed to the congregation, as is shown by the words הקּהל ויּביאוּ, and the congregation brought, which correspond to the summons. But the supplying of vos vero before גּשׁוּ is quite arbitrary. If in גּשׁוּ other persons are addressed than those to whom the king formerly said, “Now have ye filled your hands,” the change in the persons addressed would have been intimated by mention of the person, or at least by ואתּם, “but ye.” As the two clauses at present stand, they must be spoken to the same persons, viz., the whole assembled congregation, including the priests and Levites. We must therefore suppose that the phrase לי יד מלּא, which in its narrower sense denotes only the consecration of the priests for service at the altar (see on Lev 7:37), is here used in a wider sense, and transferred to the whole congregation.
