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1. 히스기야가 위에 나아갈 때에 나이 이십오 세라 예루살렘에서 이십구 년을 치리하니라 그 모친의 이름은 아비야라 스가랴의 딸이더라
Hezekiah began to reign when he was five and twenty years old , and he reigned nine and twenty years in Jerusalem . And his mother’s name was Abijah , the daughter of Zechariah .
2. 히스기야가 그 조상 다윗의 모든 행위와 같이 여호와 보시기에 정직히 행하여
And he did that which was right in the sight of the Lord , according to all that David his father had done .
3. 원년 정월에 여호와의 전 문들을 열고 수리하고
He in the first year of his reign , in the first month , opened the doors of the house of the Lord , and repaired them.
4. 제사장들과 레위 사람들을 동편 광장에 모으고
And he brought in the priests and the Levites , and gathered them together into the east street ,
5. 저희에게 이르되 레위 사람들아 내 말을 들으라 이제 너희는 성결케 하고 또 너희 열조의 하나님 여호와의 전을 성결케 하여 그 더러운 것을 성소에서 없이하라
And said unto them, Hear me, ye Levites , sanctify now yourselves, and sanctify the house of the Lord God of your fathers , and carry forth the filthiness out of the holy place.
6. 우리 열조가 범죄하여 우리 하나님 여호와 보시기에 악을 행하여 하나님을 버리고 얼굴을 돌이켜 여호와의 성소를 등지고
For our fathers have trespassed , and done that which was evil in the eyes of the Lord our God , and have forsaken him, and have turned away their faces from the habitation of the Lord , and turned their backs .
7. 또 낭실 문을 닫으며 등불을 끄고 성소에서 분향하지 아니하며 이스라엘 하나님께 번제를 드리지 아니한고로
Also they have shut up the doors of the porch , and put out the lamps , and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel .
8. 여호와께서 유다와 예루살렘을 진노하시고 내어버리사 두려움과 놀람과 비웃음거리가 되게 하신 것을 너희가 목도하는 바라
Wherefore the wrath of the Lord was upon Judah and Jerusalem , and he hath delivered them to trouble , to astonishment , and to hissing , as ye see with your eyes .
9. 이로 인하여 우리의 열조가 칼에 엎드러지며 우리의 자녀와 아내가 사로잡혔느니라
For, lo, our fathers have fallen by the sword , and our sons and our daughters and our wives are in captivity for this.
10. 이제 이스라엘 하나님 여호와로 더불어 언약을 세워 그 맹렬한 노로 우리에게서 떠나게 할 마음이 내게 있노니
Now it is in mine heart to make a covenant with the Lord God of Israel , that his fierce wrath may turn away from us.
11. 내 아들들아 이제는 게으르지 말라 여호와께서 이미 너희를 택하사 그 앞에 서서 수종들어 섬기며 분향하게 하셨느니라
My sons , be not now negligent : for the Lord hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense .
12. 이에 레위 사람들이 일어나니 곧 그핫의 자손 중 아마새의 아들 마핫과 아사랴의 아들 요엘과 므라리의 자손 중 압디의 아들 기스와 여할렐렐의 아들 아사랴와 게르손 사람 중 심마의 아들 요아와 요아의 아들 에덴과
Then the Levites arose , Mahath the son of Amasai , and Joel the son of Azariah , of the sons of the Kohathites : and of the sons of Merari , Kish the son of Abdi , and Azariah the son of Jehalelel : and of the Gershonites ; Joah the son of Zimmah , and Eden the son of Joah :
13. 엘리사반의 자손 중 시므리와 여우엘과 아삽의 자손 중 스가랴와 맛다냐와
And of the sons of Elizaphan ; Shimri , and Jeiel : and of the sons of Asaph ; Zechariah , and Mattaniah :
14. 헤만의 자손 중 여후엘과 시므이와 여두둔의 자손 중 스마야와 웃시엘이라
And of the sons of Heman ; Jehiel , and Shimei : and of the sons of Jeduthun ; Shemaiah , and Uzziel .
15. 저희가 그 형제를 모아 성결케 하고 들어가서 왕이 여호와의 말씀대로 명한 것을 좇아 여호와의 전을 깨끗케 할새
And they gathered their brethren , and sanctified themselves, and came , according to the commandment of the king , by the words of the Lord , to cleanse the house of the Lord .
16. 제사장들도 여호와의 전 안에 들어가서 깨끗케 하여 여호와의 전에 있는 모든 더러운 것을 끌어 내어 여호와의 전 뜰에 이르매 레위 사람들이 취하여 바깥 기드론 시내로 가져갔더라
And the priests went into 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 into the brook Kidron .
17. 정월 초하루에 성결케하기를 시작하여 그 달 초팔일에 여호와의 낭실에 이르고 또 팔 일 동안 여호와의 전을 성결케 하여 정월 십육일에 이르러 마치고
Now 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 : so they sanctified the house of the Lord in eight days ; and in the sixteenth day of the first month they made an end .
18. 안으로 들어가서 히스기야 왕을 보고 가로되 우리가 여호와의 온 전과 번제단과 그 모든 기구와 떡을 진설하는 상과 그 모든 기구를 깨끗케 하였고
Then they went in to Hezekiah the king , and said , We have cleansed all the house of the Lord , and the altar of burnt offering , with all the vessels thereof, and the shewbread table , with all the vessels thereof.
19. 또 아하스 왕이 위에 있어 범죄할 때에 버린 모든 기구도 우리가 정돈하고 성결케 하여 여호와의 단 앞에 두었나이다 하니라
Moreover all the vessels , which king Ahaz in his reign did cast away in his transgression , have we prepared and sanctified , and, behold, they are before the altar of the Lord .
20. 히스기야 왕이 일찍이 일어나 성읍의 귀인들을 모아 여호와의 전에 올라가서
Then Hezekiah the king rose early , and gathered the rulers of the city , and went up to the house of the Lord .
21. 수송아지 일곱과 수양 일곱과 어린 양 일곱과 수염소 일곱을 끌어다가 나라와 성소와 유다를 위하여 속죄 제물을 삼고 아론의 자손 제사장들을 명하여 여호와의 단에 드리게 하니
And 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 .
22. 이에 수소를 잡으매 제사장이 그 피를 받아 단에 뿌리고 또 수양을 잡으매 그 피를 단에 뿌리고 또 어린 양을 잡으매 그 피를 단에 뿌리고
So they killed the bullocks , and the priests received the blood , and sprinkled it on the altar : likewise, when they had killed the rams , they sprinkled the blood upon the altar : they killed also the lambs , and they sprinkled the blood upon the altar .
23. 이에 속죄 제물로 드릴 수염소를 왕과 회중의 앞으로 끌어 오매 저희가 그 위에 안수하고
And they brought forth the he goats for the sin offering before the king and the congregation ; and they laid their hands upon them:
24. 제사장이 잡아 그 피로 속죄제를 삼아 단에 드려 온 이스라엘을 위하여 속죄하니 이는 왕이 명하여 온 이스라엘을 위하여 번제와 속죄제를 드리게 하였음이더라
And the priests killed them, and they made reconciliation with their blood upon the altar , to make an atonement for all Israel : for the king commanded that the burnt offering and the sin offering should be made for all Israel .
25. 왕이 레위 사람을 여호와의 전에 두어서 다윗과 왕의 선견자 갓과 선지자 나단의 명한대로 제금과 비파와 수금을 잡게 하니 이는 여호와께서 그 선지자들로 이렇게 명하셨음이라
And 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 so was the commandment of the Lord by his prophets .
26. 레위 사람은 다윗의 악기를 잡고 제사장은 나팔을 잡고 서매
And the Levites stood with the instruments of David , and the priests with the trumpets .
27. 히스기야가 명하여 번제를 단에 드릴새 번제 드리기를 시작하는 동시에 여호와의 시로 노래하고 나팔을 불며 이스라엘 왕 다윗의 악기를 울리고
And Hezekiah commanded to offer the burnt offering upon the altar . And when the burnt offering began , the song of the Lord began also with the trumpets , and with the instruments ordained by David king of Israel .
28. 온 회중이 경배하며 노래하는 자들은 노래하고 나팔 부는 자들은 나팔을 불어 번제를 마치기까지 이르니라
And all the congregation worshipped , and the singers sang , and the trumpeters sounded : and all this continued until the burnt offering was finished .
29. 제사 드리기를 마치매 왕과 그 함께 있는 자가 다 엎드려 경배하니라
And when they had made an end of offering , the king and all that were present with him bowed themselves, and worshipped .
30. 히스기야 왕이 귀인들로 더불어 레위 사람을 명하여 다윗과 선견자 아삽의 시로 여호와를 찬송하게 하매 저희가 즐거움으로 찬송하고 몸을 굽혀 경배하니라
Moreover Hezekiah the king and the princes commanded the Levites to sing praise 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 .
31. 이에 히스기야가 일러 가로되 너희가 이제 몸을 깨끗케하여 여호와께 드렸으니 마땅히 나아와 제물과 감사제물을 여호와의 전으로 가져오라 회중이 드디어 제물과 감사제물을 가져 오되 무릇 마음에 원하는 자는 또한 번제물을 가져오니
Then Hezekiah answered and said , Now ye have consecrated yourselves 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 free heart burnt offerings .
32. 회중의 가져온 번제물의 수효는 수소가 칠십이요 수양이 일백이요 어린 양이 이백이니 이는 다 여호와께 번제물로 드리는 것이며
And 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 .
33. 또 구별하여 드린 소가 육백이요 양이 삼천이라
And the consecrated things were six hundred oxen and three thousand sheep .
34. 그런데 제사장이 부족하여 그 모든 번제 짐승의 가죽을 능히 벗기지 못하는고로 그 형제 레위 사람이 그 일을 마치기까지 돕고 다른 제사장의 성결케 하기까지 기다렸으니 이는 레위 사람의 성결케함이 제사장들보다 성심이 있었음이라
But 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 other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests .
35. 번제와 화목제의 기름과 각 번제에 속한 전제가 많더라 이와 같이 여호와의 전에서 섬기는 일이 순서대로 갖추어지니라
And also the burnt offerings were in abundance , with the fat of the peace offerings , and the drink offerings for every burnt offering . So the service of the house of the Lord was set in order .
36. 이 일이 갑자기 되었을지라도 하나님이 백성을 위하여 예비하셨음을 인하여 히스기야가 백성으로 더불어 기뻐하였더라
And Hezekiah rejoiced , and all the people , that God had prepared the people : for the thing was done suddenly .
■ 주석 보기
【대하29:1 JFB】대하29:1, 2. Hezekiah's Good Reign.
1. Hezekiah began to reign, &c.—(see on 왕하18:1). His mother's name, which, in 왕하18:2, appears in an abridged form, is here given in full.
【대하29:1 CWC】[JEHORAM TO HEZEKIAH]
1. Jehoram, c. 21.
Jehoshaphat followed Rehoboam's example in arranging for his sons (v. 3), but without the hoped-for result (v. 4). Such a brother as Jehoram proved might be expected to act in his kingly capacity as verses five to seven testify. "Elijah" (v. 12) may be mistaken of the transcribers for "Elisha," as the former died earlier (2 Kings 2); unless we take the view in the margin that this was a "writing" he left behind him. For the fulfillment of this "writing" read the rest of the chapter. We had a much fuller account of this reign in 2 Kings.
2. Ahaziah, c. 22.
This king is called "Jehoahaz" in the preceding chapter (v. 17). The peculiarity in the figures {22:2) was noticed in 왕하8:26, and the fact that his mother was the grand-daughter of Omri (v. 2). Note her influence (v. 3) like that of the mother of what other king recently considered?
In the story of verses five to nine, it is of interest to know that archaeological research has found the names of Hazael and Jehu on the Assyrian sculptures.
Athaliah's motive (v. 10) may have been inspired partly by anger at the destruction of her own house of Ahab, partly by the necessity of self-defense against Jehu, and partly by pride and ambition, since if any of the young princes became king his mother would supersede her in power and dignity.
Verse 12 means that the priests and their families, some of them at least, were privileged to dwell in the buildings in the outer wall of the temple.
3. Joash, cc. 23, 24.
"Chief of the fathers of Israel" (23:2), means Judah and Benjamin only, the name usually employed in this book for all that remained of Israel. 2 Chronicles 24: 15-22 has no parallel in Kings. It mentions the honor shown Jehoiada. Burial in cities, except Jerusalem, was prohibited, and in that case only allowed to kings. What request did the princes make to the king after the death of the faithful priest (v. 17)? Does the next verse indicate its character? And was the king himself guilty (v. 21)? Compare 마23:29-35. In this last passage Christ speaks of the slain prophet as the son of Barachias instead of Jehoiada, but possibly he was the latter's grandson. In his death the prophet said: "The Lord shall see and require" (v. 22), and for the fulfillment of the warning read the chapter to the end.
4. Amaziah, c. 25.
This history is divided into three parts: (1) the general account of the reign, and its spirit, especially at the beginning (vv. 1-4); (2) the conquest of the Edomites (vv, 5-13); (3) the idolatry of the king and its punishment at the hands of Israel (vv. 14-28). The second of these events is given with detail not found in the earlier record, and is valuable for the reply of God's servant to the king (v. 9), the lesson of which should not be disregarded. The third event also contains new matter (vv. 14-16), which explains why the calamity of the following verses was permitted.
5. Uzziah, c. 26.
Two periods suggest themselves in this case, early obedience and prosperity (vv. 1-15), and then pride and punishment (vv. 16-23). A comparison of the record of the first period with 2 Kings 14 and 15 shows new matter illustrating Uzziah's prosperity, who is there called "Azariah." This latter name is that of the Assyrian inscriptions also. Do not let verse five escape. "He sought God in the days of Zechariah, who had understanding in the visions of God." How valuable the prophets in the history of God's people, and especially those who understand the visions of God! There is a difference in prophets. Some understand what others do not. How necessary, therefore, that the Scripture interpreter should fear the Lord that he may possess his secrets.
Uzziah desired to exercise regal and sacerdotal functions at the same time, as in the case of pagan kings and emperors, but which was contrary to the divine law (Ex, 30, Num. 18). For the sin, compare 1 Samuel 13, and the punishment, Numbers 12, 2 Kings 5.
6. Jotham and Ahaz, cc. 27, 28.
Of Jotham's reign little need be said except to call attention to the lesson in verse six. The story of Ahaz is divided into four parts: (1) his general character and reign (vv. 1-5); (2) the invasions by Syria and Israel (vv. 6-15); (3) the alliance with Assyria (vv. 16-21); (4) the summary (vv. 22-27).
There is much that is new as compared with Kings, but the prophetic intercession for Judah with their brethren of Israel is particularly interesting (vv. 9-15). Was it their power, or God's judicial sentence that caused Israel to be victorious (v. 9)? How had they abused their opportunity? What should make them cautious and merciful (v. 10)? Verses 12-15 accord with the parable of the Good Samaritan (Luke 10), and Christ may have drawn upon this episode.
Ahaz's alliance with Assyria is attested by the Assyrian monuments. In the summary of the close of his reign, what language (v. 24) indicates the suspension of the worship of God in his time?
7. Hezekiah, cc. 29-32.
After the beginning of Hezekiah's history, we have, in chapter 29, the cleansing and consecration of the temple. In 30, the great passover. In 31, the religious reforms following. In 32, Sennacherib's expedition, and Hezekiah's sickness and the close of the reign. In Kings the military and political side of the reign is given more fully, but not the inner religious and theocratic side, as we see by comparing chapters 29-31 with the introductory verses of 2 Kings 18.
Noting a few outstanding points, "all the uncleanness" (29:16) means probably the sacrificial vessels formerly employed in idolatry, and possibly the remains of idolatrous offerings. "Ye have filled your hand unto the Lord" (v. 31 margin), means they had consecrated themselves to God (출28:41) after offering the expiatory sacrifices which preceded such consecration. Keep in mind that God accepts nothing from us as either gift or service until He accepts us. And we can be accepted only on the ground of the expiatory sacrifice of Christ. Note the last word of this chapter in the light of its context. That is the way a revival comes. O, that God would now surprise us with one!
Why could they not keep the passover in the appointed first month (30:2-4)? Was a change ever permissible (민9:6-13)? Note the breadth of the invitation (vv. 5-9), and the reception it met from Israel (vv. 10, 11). See the difficulty in the case of Judah and the cause of it (v. 12). "Healed the people" (v. 20) means forgave their guilt. "That they might be encouraged (steadfast) in the law of the Lord" (31:4), means that they might live care-free while performing their official duties.
Note that Hezekiah was a man of prayer and faith, who did not neglect means (32:1-8). To understand "he repaid not, etc.," (v. 25), compare 왕하20:12, etc. How disappointing this is in so good a man, and what a lesson it teaches as to the need of prayer and watchfulness to the end of our lives (v. 31).
【대하29:1 MHCC】When Hezekiah came to the crown, he applied at once to work reform. Those who begin with God, begin at the right end of their work, and it will prosper accordingly. Those that turn their backs upon God's ordinances, may truly be said to forsake God himself. There are still such neglects, if the word be not duly read and opened, for that was signified by the lighting the lamps, and also if prayers and praise be not offered up, for that was signified by the burning incense. Neglect of God's worship was the cause of the calamities they had lain under. The Lord alone can prepare the heart of man for vital godliness: when much good is done in a little time, the glory must be ascribed to him; and all who love him or the souls of men, will rejoice therein. Let those that do good work, learn to do it well.
【대하29:3 JFB】대하29:3-11. He Restores Religion.
3. in the first year of his reign, in the first month—not the first month after his accession to the throne, but in Nisan, the first month of the sacred year, the season appointed for the celebration of the passover.
he opened the doors of the house of the Lord—which had been closed up by his father (대하28:24).
and repaired them—or embellished them (compare 왕하18:16).
【대하29:4 JFB】4, 5. the east street—the court of the priests, which fronted the eastern gate of the temple. Assembling the priests and Levites there, he enjoined them to set about the immediate purification of the temple. It does not appear that the order referred to the removal of idols, for objects of idolatrous homage could scarcely have been put there, seeing the doors had been shut up [대하29:3]; but in its forsaken and desolate state the temple and its courts had been polluted by every kind of impurity.
【대하29:6 JFB】6, 7. our fathers have trespassed—Ahaz and the generation contemporary with him were specially meant, for they "turned away their faces from the habitation of the Lord," and whether or not they turned east to the rising sun, they abandoned the worship of God. They "shut up the doors of the porch," so that the sacred ritual was entirely discontinued.
【대하29:8 JFB】8, 9. Wherefore the wrath of the Lord was upon Judah and Jerusalem—This pious king had the discernment to ascribe all the national calamities that had befallen the kingdom to the true cause, namely, apostasy from God. The country had been laid waste by successive wars of invasion, and its resources drained. Many families mourned members of their household still suffering the miseries of foreign captivity; all their former prosperity and glory had fled; and to what was this painful and humiliating state of affairs to be traced, but to the manifest judgment of God upon the kingdom for its sins?
【대하29:10 JFB】10, 11. Now it is in mine heart to make a covenant with the Lord God—Convinced of the sin and bitter fruits of idolatry, Hezekiah intended to reverse the policy of his father, and to restore, in all its ancient purity and glory, the worship of the true God. His commencement of this resolution at the beginning of his reign attests his sincere piety. It also proves the strength of his conviction that righteousness exalteth a nation; for, instead of waiting till his throne was consolidated, he devised measures of national reformation at the beginning of his reign and vigorously faced all the difficulties which, in such a course, he had to encounter, after the people's habits had so long been moulded to idolatry. His intentions were first disclosed to this meeting of the priests and Levites—for the agency of these officials was to be employed in carrying them into effect.
【대하29:12 JFB】대하29:12-36. The House of God Cleansed.
12-19. Then the Levites arose—Fourteen chiefs undertook the duty of collecting and preparing their brethren for the important work of cleansing the Lord's house. Beginning with the outer courts—that of the priests and that of the people—the cleansing of these occupied eight days, after which they set themselves to purify the interior; but as the Levites were not allowed to enter within the walls of the temple, the priest brought all the sweepings out to the porch, where they were received by the Levites and thrown into the brook Kedron. This took eight days more. At the end of this period they repaired to the palace and announced that not only had the whole of the sacred edifice, within and without, undergone a thorough purification, but all the vessels which the late king had taken away and applied to a common use in his palace, had been restored, "and sanctified."
【대하29:20 JFB】20-30. Then Hezekiah the king rose early, and gathered the rulers of the city—His anxiety to enter upon the expiatory service with all possible despatch, now that the temple had been properly prepared for it, prevented his summoning all the representatives of Israel. The requisite number of victims having been provided, and the officers of the temple having sanctified themselves according to the directions of the law, the priests were appointed to offer sacrifices of atonement successively, for "the kingdom," that is, for the sins of the king and his predecessors; for "the sanctuary," that is, for the sins of the priests themselves and for the desecration of the temple; "and for Judah," that is, for the people who, by their voluntary consent, were involved in the guilt of the national apostasy. Animals of the kinds used in sacrifice were offered by sevens, that number indicating completeness. The Levites were ordered to praise God with musical instruments, which, although not originally used in the tabernacle, had been enlisted in the service of divine worship by David on the advice of the prophets Gad and Nathan, as well calculated to animate the devotions of the people. At the close of the special services of the occasion, namely, the offering of atonement sacrifices, the king and all civic rulers who were present joined in the worship. A grand anthem was sung (대하29:30) by the choir, consisting of some of the psalms of David and Asaph, and a great number of thank offerings, praise offerings, and freewill burnt offerings were presented at the invitation of the king.
【대하29:20 MHCC】As soon as Hezekiah heard that the temple was ready, he lost no time. Atonement must be made for the sins of the last reign. It was not enough to lament and forsake those sins; they brought a sin-offering. Our repentance and reformation will not obtain pardon but in and through Christ, who was made sin, that is, a sin-offering for us. While the offerings were on the altar, the Levites sang. Sorrow for sin must not prevent us from praising God. The king and the congregation gave their consent to all that was done. It is not enough for us to be where God is worshipped, if we do not ourselves worship with the heart. And we should offer up our spiritual sacrifices of praise and thanksgiving, and devote ourselves and all we have, as sacrifices, acceptable to the Father only through the Redeemer.
【대하29:31 JFB】31. Hezekiah … said, Now ye have consecrated yourselves unto the Lord, come near—This address was made to the priests as being now, by the sacrifice of the expiation offerings, anew consecrated to the service of God and qualified to resume the functions of their sacred office (출28:41; 29:32).
the congregation brought in—that is, the body of civic rulers present.
【대하29:34 JFB】34-36. the priests were too few, … wherefore their brethren the Levites did help them—The skins of beasts intended as peace offerings might be taken off by the officers, because, in such cases, the carcass was not wholly laid upon the altar; but animals meant for burnt offerings which were wholly consumed by fire could be flayed by the priests alone, not even the Levites being allowed to touch them, except in cases of unavoidable necessity (대하35:11). The duty being assigned by the law to the priests (레1:6), was construed by consuetudinary practice as an exclusion of all others not connected with the Aaronic family.
for the Levites were more upright in heart to sanctify themselves than the priests—that is, displayed greater alacrity than the priests. This service was hastened by the irrepressible solicitude of the king. Whether it was that many of the priests, being absent in the country, had not arrived in time—whether from the long interruption of the public duties, some of them had relaxed in their wonted attentions to personal cleanliness, and had many preparations to make—or whether from some having participated in the idolatrous services introduced by Ahaz, they were backward in repairing to the temple—a reflection does seem to be cast upon their order as dilatory and not universally ready for duty (compare 대하30:15). Thus was the newly consecrated temple reopened to the no small joy of the pious king and all the people.
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