And remove the niddah from the holy place. [This means] the repulsiveness; that is, the idolatry: the altar that Ahaz had placed there. In “The waters of niddah (=detachment)” (Num 19:9) also, [niddah] is a noun.

Do not tishalu. This is akin to shalu, the Targum’s rendering of shegagah (=error; Lev 4:2). [The phrase] means: You should not commit any errors or oversights in the matter of the purification of the House of God (v. 15).

That hizniaḥ. [This means]: that [Ahaz] caused to be distanced. That is, he used them for idolatry.

Hekhannu (=we have made ready/have designated) ve-hiqdashnu (=and we have consecrated); they are standing in front of the altar of the Lord. The plain sense is as follows: “We have made them ready” in the sense of having purified them, and we “have consecrated” them for the Lord as in the beginning. However, our Sages, of blessed memory (b. Avodah Zarah 52b), explain hekhannu to mean “we have hid them away”—for they were no longer worthy to be used in the service of the Lord—and hiqdashnu to mean “we have consecrated others in their place.”

For the kingdom and for the Sanctuary and for Judah—to atone for them, for they all required atonement.

Because le-kol Israel. [This means]: For the sake of all Israel, [Hezekiah] said to bring the burnt-offering and the sin-offering.

The song meshorer and the trumpets maḥṣe rim (מחצצרים; =were playing). The second ṣadei in מחצצרים** is not pronounced. [When the text says] “the song,” it means that the one designated for song meshorer (=was singing). Alternatively, the word meshorer refers to the song, and it is an intransitive verb: it is as though the text had said mishtorer (=was being sung). The same applies for: “and the trumpets maḥṣerim.”

And all those charitably inclined—burnt offerings. Because burnt offerings are not like [peace] offerings and offerings of thanksgiving, for [the latter two] are eaten by their owner whereas burnt offerings are burnt in their entirety, the text says concerning the bringing of burnt offerings, “all those charitably inclined.”

[The priests’] kinsmen, the Levites, motivated them. They helped [the priests] with the flaying, and in this way they motivated them, prompting them to hurry and sanctify themselves. For even though the priests are commanded to do everything from the catching of the blood onward (b. Berakhot 31b), this was an emergency. The Levites helped the priests with the flaying because they had sanctified themselves, as the text says, “The Levites were more conscientious about sanctifying themselves than the priests.”

Over ha-hekhin ha-Elohim la-‘am. This is akin to: asher hekhin (=that which [God] enabled [the nation] to accomplish).