Ezra 1

BIBLE STUDY TEXTBOOK SERIES EZRA

and

NEHEMIAH

by Ruben Ratzlaff

ESTHER

By Paul T. Butler

College Press, Joplin, Missouri · Copyright 1979 College Press

Preface for Ezra and Nehemiah

This book is prepared with the interested Bible School teacher, church leader, Bible College student, or minister especially in mind. Its purpose is to make the content of Ezra and Nehemiah more practically useful to the church of today, and the people and events of Ezra-Nehemiah more understandable and contemporary to our culture. As to the format, the questions at the beginning of each chapter are of a discussion nature; read them, then look for answers in the Bible text, the comments, or in your own judgment. There may not be hard and fast answers for every one of them. The outline will seek to call attention to the major topic or topics of the chapter, and to break each chapter down into small enough units to observe the development of ideas. The text itself is from the New American Standard Bible; we make no effort to evaluate which is the best translation available today, but we have observed that the NASB is widely used among the readers for which this book is designed. Some use of the Hebrew text is made in the preparation of the comments, but the only use of the Hebrew will be in English transliteration in the Word Studies when it is deemed helpful to the reader. It is hoped that the Word Studies may spark an idea for development in teaching or exposition, or may clarify some symbol in the text itself; they are not all at the same stage of development. The summary hopefully will put each chapter into focus so that its whole message can be seen in one overview. The questions at the end of the Chapter s are of a factual nature, to test recall. This book is being written from a position of faith. It is the author’s conviction that the history described in the Bible text was a part of the whole fabric of events and visitations by which God was revealing Himself and preparing a people for the coming of His Son. Questions relating to the authorship of this material, insofar as they seek to go beyond what is made known in the text, have their importance (an educated person will have his curiosities), but are second to the content of the message itself. We have found that it is impossible, in the first place, to speak with certainty beyond what His Spirit has chosen to reveal; we have, secondly, found little spiritual or practical nourishment in these questions and suspect that the Spirit made a wise choice of what to include and what not to include. It is hoped that this book will make a contribution to our total knowledge of Bible truth and of God’s ways of working with His children, that our lives might be improved by seeing more of the details of our possible fellowship with and service for Him.

Ezra INTRODUCTION

THE MAN

Ezra is a man of no small stature among the heroes of the Old Testament. His name itself means Help. We may reflect on the number of ways in which he helped his people.

He was first of all a priest who could trace his descent from Aaron (Ezra 7:1-5); and every priest was a mediator between man and God, a messiah, God’s messenger to His people.

One tradition is that he assembled the books of the Old Testament which were written before his time, to comprise the early canon of Hebrew Scripture. It is likely also that he made the transition from one alphabet (as on the Moabite Stone) to another (more similar to modern-day Hebrew), in the writing of the Sacred Text, and that he made certain modifications particularly in the style of the language to bring it up to date. By way of comparison, English poetry from 1,000 years ago is hardly intelligible to us; yet the O.T. was written over an equal span, and the language is essentially the same. Perhaps we have Ezra to thank for this. If he were a man inspired as God’s spokesman, as a priest would be in his dispensation, and as his book further demonstrates, then this would not be objectionable; he was equally as guided by God as Moses or David had been. Another tradition is that he helped organize the early Sanhedrin, the Seventy who governed Israel even as late as Jesus-’ time. He may have helped with the development of the Synagogue, whose existence is never hinted at in the O.T., and whose presence is so conspicuous in the New.

[We observe in passing that the pattern for public worship in the O.T. was not weekly worship on the Sabbath, but assembly for feasts three times yearly (later four, with the addition of Purim in Esther’s time). We read our system back into their times if we suppose the Sabbath was a day of assembly for worship; rather it was a time for rest (Shabbath) and devotions in their private dwellings (Leviticus 23:3). Those who insist that our worship today must be on the Sabbath, i.e., Saturday, to conform to the commands in the O.T. have apparently missed this point. In fact, the people were forbidden to make a journey of any significant length (Exodus 16:29, especially in the New Catholic Edition: On the seventh day everyone is to stay home and no one is to go out), which predetermined that the synagogue must always be small. The Sabbath meetings arose, then, not from any recorded command of God, but possibly from the needs which the people sensed during the Captivity to continue to teach their children the Law even in an unfriendly environment; Ezra would most likely have been involved in that.]

Ezra’s name is also linked by tradition to the beginnings of the Pharisees, particularly the group of them called Scribes, whose duty it was to copy and to teach the Scriptures. Before we recall what the N.T. says of these groups, let us note that they were the Back to the Bible Conservatives of their day, separating themselves (literal meaning of Parash: Pharisee) from the world to obey God and His Law. These were vital institutions which should not have been allowed to degenerate, but which served an essential function originally.

For an accurate portrait of Ezra’s devotion and purpose, see Ezra 7:10; and for his method of speaking, Nehemiah 8:1-3.

THE BOOK

The book of Ezra (and Nehemiah and Esther) is not included in the part of the Hebrew Bible which includes Joshua, Judges, Samuel, and Kings, which we label History. It rather follows Daniel in the section including Job, Psalms, and Proverbs, which they called Writings. Why was Ezra not listed with the Historical books in the Hebrew arrangement of the Bible?

Jesus makes reference to the threefold structure of the Old Covenant in Luke 24:44: Law, Prophets, and (Writings whose most prominent book was) Psalms. The Prophets would be divided into Early (Joshua, Judges, I and II Samuel, I and II Kings) and Latter. The Latter would be further divided into Major (Isaiah, Jeremiah, Ezekiel) and Minor (Hosea to Malachi, The Twelve). Note that there is no division, hence no essential difference, between history and prophecy; if God has spoken, it is equally certain whether it is past or future. The Hebrew language had no clear way of distinguishing between past and future. This is not to detract from its history, but to show the positive nature of its prophecy.

Now, Joshua is remembered as a prophet: he was a successor to Moses, who was a prophet (Deuteronomy 18:15 ff.). The last of the Judges, Samuel, also doubles as a prophet (1 Samuel 3:20). Hence his two books would fit the category of prophetic writings, even without the assistance of Nathan and Gad. Since Samuel was also a judge (1 Samuel 7:15), perhaps for consistency the other judges are included in the same section. Since I and II Kings deal particularly with Elijah and Elisha, they also fit this mold, especially if the tradition is true that Jeremiah was the author.

But Ezra is not a prophet. He is, in fact, a prominent priest. He is most notable for his exercise of civil authority (Ezra 7:6; Ezra 7:21; Ezra 7:25); note the comparison with Daniel. Therefore, Ezra’s book is not in the section identified with prophets, but rather with kings or rulers: David,. Solomon, Esther, Nehemiah, Daniel, and a desert chieftan named Job.

This is not to suggest that the material in the book of Ezra (or in any of the other books among the Writings) is unhistorical. There is history in the section called Law, yet it is separated from the books called History. Ezra’s classification with the Writings is only an indication of the rank of the man who was its subject, or its author, or both. We are also reminded that the inspiration of the Scriptures does not apply necessarily to the arrangement of the books; men have arranged them differently at different times for various reasons.

AUTHORSHIP

No great purpose would be served by taking our present readers through the multiplied theories held by all ranks of believers or disbelievers in the Scriptures, relative to the authorship of Ezra. The I passages particularly in chapter seven sufficiently identify Ezra with the writing of at least part of the book. Most likely, the book of Ezra is a parallel to the book of Acts, whose author also is a participant in the latter part of the book as indicated by his use of the first person, and who writes the first part also in order to make the latter part of the account understandable and to fit into a sequence of developing events.

Some of the book (Ezra 4:8 to Ezra 6:18) is in Aramaic, the official language of the Persians; but this poses no problems, as Ezra is described as being equally at home in both cultures, and this section deals especially with Persian court affairs and records, which would normally be in Aramaic.

TIME

The book traces events beginning in 536 B.C., when Cyrus of Persia instituted procedures for Israel’s return from Captivity under the Babylonians, whom Cyrus had defeated in 538. Ezra is introduced in the narrative at chapter Ezra 7:1 According to E.J. Young,[1] this sets the date of the writing of the book during the reign of Artaxerxes I (465-424 B.C.). The events in the book fit into two time slots: the first, identified with Israel’s return from Captivity, and the second following a gap of more than seventy years. The returned captives, small in number and still disheartened, are having a struggle, and Ezra accompanies another band of the returnees (Ezra 7:7) to help bring encouragement and to assist in re-establishing the institutions of the Law of Moses.

[1] E.J. Young, An Introduction to the O.T., p. 406.

CONTEMPORARY POLITICAL SCENE

One of the oddities of the book of Ezra, shared with the other equally late books in the O.T., is that mention is made of the return of a Son of David, namely Zerubbabel, preserving the continuity of the kingly line even through the Captivity. (Zerubbabel, however, bears only the rank of Governor, since the nation is still under Persian authority, hence subject to the king of Persia.)

Nevertheless, Zerubbabel quickly vanishes from view, and no further descendant of his is mentioned as Israel’s ruler till Jesus stands in this line (Matthew 1:12; Matthew 1:16). What has happened, and why the silence? It had been predicted that the tribe of Judah should continue to provide the ruler for Israel until Shiloh come (Genesis 49:10).

There are two obvious explanations for this oddity.

1. The prophecy cannot be pressed to mean that a king from the tribe of Judah must always, without interruption, be on Israel’s throne. It was centuries (perhaps as many as eight) after the prophecy before Israel had a king at all. Then, the very first one, Saul, was of the tribe of Benjamin rather than Judah (1 Samuel 10:20 f.), It is enough that the line was preserved, that one of the tribe of Judah and its line of kings (Jesus) might one day sit on its everlasting throne.

2. The Word of God specifically makes provision for this interruption, and for the tribe of Levi to assume the role of leadership. Zechariah 3:5-7 states that the priests beginning with Jeshua would rule the nation as long as they walked in God’s ways. History demonstrates that during the era between the Old and New Testament, the priesthood returned to such prominence that the O.T. contains the writings of no prophets during this period of our centuries; the channel of God’s communication through the priests was regarded, then, as adequate. History also recounts the rule over Israel by the Maccabees, of the tribe of Levi and of the priestly line, for a century during this intertestamental period. It is a reminder that all prophecy may be conditioned on man’s reaction and co-operation (Jeremiah 18:7-10), and that God, being a Person, has the ability to decide on different courses of action as circumstances vary, in order to accomplish His purposes. God stated that He had chosen the priests as rulers of the nation, and that is what happened.

If we go back through Israel’s apostasy to the time of Eli and Samuel (1 Samuel 2, 8), we see the responsibility of being God’s spokesmen (Messiah, Anointed) moving from the priesthood because of their shortcomings, to lodge briefly with a prophet and then to be carried on at length by kings. Subsequently the responsibility returns to the prophets, from Elijah to Malachi. Now, when apostasy has extracted its price and the nation has been healed, it is fitting that leadership returns to the order of priests; it is God’s pride that His people will one day be known as the whole world’s priests (Isaiah 61:6; cf. Isaiah 66:21). Ezra was of this line.[2]

[2] Note in the N.T. the position of the priests as rulers: John 18:12-14; Acts 22:30 to Acts 23:5.

In due course of time the kingship reverts to the line of Judah, and Jesus becomes Messiah (King) of Israel, and of all God’s Creation. Appropriately enough, He also becomes the high priest of the people (Hebrews 2:17) though He is not of the priestly tribe (Hebrews 7:13-15). So in one era God gives the rulership of Israel to men of Levi in place of Judah; and in another, He gives the duties of the priesthood to One Who came from Judah, in place of Levi.

SUMMARY OF THE BOOK OF EZRA

The contents of the book of Ezra may be summarized under the following headings, chapter by chapter:

I.

The Captives Return Under Zerubbabel (Chapter s 1, 2)

Ch. 1

Authority is given by King Cyrus, and the captives who wish are allowed to return to Israel.

Ch. 2

This is a list of the leaders and groups among the returnees.

II.

The Temple Is Rebuilt (Chapter s 3 - 6)

Ch. 3

The altar is built, and the foundation laid.

Ch. 4

The work is interrupted by Israel’s enemies.

Ch. 5

The work is resumed in the reign of Darius.

Ch. 6

The Temple is completed and dedicated.

III.

Ezra Becomes Involved In The Restoration of Israel (Chapter s 7-10)

Ch. 7

Ezra leads a second band of returnees back to Israel, and gives God thanks.

Ch. 8

Lists are given of returnees, and treasures which they carried back; the treasures are delivered.

Ch. 9

Ezra hears about some current sins, particularly marriage to foreigners, and he prays,

Ch. 10

The community is cleansed, and a list of the offenders is given.

REFLECTIONS ON EZRA

The book of Ezra began with captives returning to Israel especially to rebuild their Altar and Temple. A second band returned and were especially involved in the purification of the religious life. The book has presented us with a contrast between (1) growing awareness of and concern for the Gentiles, and (2) exclusiveness, forbidding marriages to Gentiles. On the one hand, help was obtained from a foreign king, his cabinet, and taxes on neighboring lands to help Israel build the Temple; even some of the labor came from other lands. Some foreigners may even have been included in the migration from Babylonia to Judah. Their continuation as a people depended on the day-to-day favor of foreigners. On the other hand, help of the Samaritans had been flatly rejected, and marriages with foreigners had been annulled and forbidden for the future. Israel had to live between these two tensions. But so must the church today. It must live in the world; it cannot withdraw from it, but must in fact mingle with the Pharisees and publicans, the pure and the impure, the household of Caesar and Simon the sorcerer and Saul the persecutor; it cannot obey its Lord, grow, or even survive without conversions from these sources. But it must keep itself free from the entanglements and defilements of that world. It must maintain its principles and transform the lives that it touches into the likeness of its Master. May the handling of the problems in the book of Ezra assist us in the handling of those which are distinctive to our day.

PROJECT

Can you recall, chapter by chapter, what is in the book of Ezra? The first and last Chapter s are easy: 1Cyrus-’ proclamation permitting the return from captivity; 10Mixed marriages abandoned. Next notice Chapter s 4 and Ezra 7:4Rebuilding of the Temple ceases; 7Ezra arrives with more returnees. Now fill in the gaps: 2List of returnees, first expedition; 3Altar set up. After chapter 4 (Rebuilding of the Temple ceases) comes 5Rebuilding is resumed; 6Darius-’ decree, and completion of the Temple. After 7 (Ezra arrives with more returnees), 8Names of returnees, and description of the trip; 9Ezra hears of the problem of mixed marriages; then you remember 10.

Put these titles on separate cards without the chapter numbers, mix them up, and practice arranging them correctly.

DATES TO REMEMBER (All are Before Christ.)

538

Cyrus conquered Babylon

536

Cyrus freed captive Israelites to return home and rebuild Temple

536

Work on the Temple stopped

520

Temple work resumed

516

Temple work completed

475

Events of the Book of Esther

458

Ezra brought another band of returnees

457

Ezra’s reforms were completed

445

Nehemiah’s first mission to Jerusalem

433

Nehemiah’s second mission to Jerusalem

**Chapter One

PRELIMINARY QUESTIONS**

See if you can find answers to these questions, or figure them out for yourself, as you read the first chapter of this book, and the first chapter of Ezra in your Bible.

How did it come about that a completely defeated people were freed to return to their homeland and to rebuild?

What types, and what percentage, of the people do you think actually took advantage of the opportunity to return?

What might have motivated Cyrus to this generosity?

What help did the returnees get from their kinsmen who chose to remain where they were?

OUTLINE

I.

The Captives Return Under Zerubbabel (Ezra 1:1 to Ezra 2:70)

A.

Authority is given by King Cyrus, and the captives who wish to return to Israel.

Cyrus issues a decree (Ezra 1:1-4).

The people return and begin to rebuild (Ezra 1:5-11).

REVIEW QUESTIONS

Who, and what kind of person, was Cyrus?

Who was Sheshbazzar?

What nation freed the Jewish captives?

What other nation or nations were involved?

Ezra 1:1-4

TEXT AND VERSE-BY-VERSE COMMENT

I. The Captives Return Under Zerubbabel (Ezra 1:1 to Ezra 2:70)

A. Authority is given by King Cyrus, and the captives who wish to return to Israel.

1. Cyrus issues a decree.

TEXT, Ezra 1:1-4

1

Now in the first year of Cyrus king of Persia, in order to fulfill the word of the LORD by the mouth of Jeremiah, the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying,

2

Thus says Cyrus king of Persia, -The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah.

3

-Whoever there is among you of all His people; may his God be with him! Let him go up to Jerusalem which is in Judah, and rebuild the house of the LORD, the God of Israel; He is the God who is in Jerusalem.

4

-And every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.-'

COMMENT

Ezra 1:1. Note the similarity of Ezr 1:1-2 to 2 Chronicles 36:22-23. This gives support to the idea that both of these books have the same author, i.e., Ezra. The word now is the word usually translated and, to indicates continuation of a narrative; however, several of the O.T. books (including Ruth and Joshua) begin with this same word, so it cannot be concluded with finality that this is but the continuation of a more lengthy work. It may be only the author’s device to indicate at the beginning that his record presumes a set of events previous to it, and that he is consciously seeking to preserve this sense of continuity of events whose record was begun by someone else. The Hebrew notion of time is involved here; while the Greeks thought of time as moving in repetitive, indecisive circles, the Hebrews thought of it as a progression of events added together, moving in a line toward an eventual goal, or purpose, or final outcome. This may explain the frequency with which the word and or now is used throughout the O.T.

The first year of Cyrus indicates the year following his conquest of the Babylonians, therefore his first year of rulership over the total Persian kingdom including Israel. From Israel’s point of view, then, it was his first year. This event, of the making of the decree that follows, is usually dated in 536 B.C.: the first full year of Cyrus-’ rule over Babylon and Israel.

The word of the Lord by the mouth of Jeremiah refers to Jeremiah 25:11-12; and especially Jeremiah 29:10, predicting that the people of Judah would remain in captivity 70 years. But if the people went into bondage in 586 B.C., this adds up to only 50 years. We recall, however, that Jerusalem suffered three invasions: in 606, when Daniel and his three friends were among the captives taken; in 597, involving Ezekiel; and finally in 586 when the remainder of the city was destroyed and the bulk of the captives taken. In this we see the generosity of God: He obviously gave them full credit toward the 70 years from the time the first persons were captured: thus, 606 to 536.

The real basis for Cyrus-’ proclamation is that God moved him to do it. God’s power may work through persons of any rank or nationality or religion; God may be responsible for many good impulses even among pagan people throughout history. Josephus[3] credits Isaiah’s prophecy from 140 years before the temple was demolished (Isaiah 44:28) in which Cyrus is mentioned by name, with influencing the surprised and grateful Cyrus to release the Jews to return to their homeland.

[3] Josephus, Antiquities of The Jews, Book XI, chap, 1.

The decree was set forth both orally and in writing; what we read at this point in Ezra may have been the oral version which the Jewish communities heard in their own language.

Ezra 1:2. Cyrus himself gives credit to Israel’s God as being supreme (of heaven) and as ordering his release of these prisoners. Two observations follow: 1) While Cyrus was not a convert to Judaism nor a worshiper of their God, yet he made such statements as a regular policy; he makes similar reference to the gods of the Babylonians,[4] for example. This quotation from Cyrus in Ezra is known to be in harmony with his character, as seen in his own writings. 2) It was also a regular policy of Cyrus to liberate prisoners taken by the nations which he conquered; this is verified by contemporary documents, including the Inscription of Cyrus, After listing nine or ten lands, Cyrus speaks of the cities (beyond) the Tigris, whose sites have been founded of oldthe gods who dwelt in them I returned to their places, and caused them to settle in their eternal shrines. All their people I assembled and returned them to their dwellings.. May all the gods, whom I have returned to their cities, pray before Marduk and Nabu for the prolonging of my days, may they speak a kind word for me.. [5] (Evidently he wanted as many friends as possible in supernatural circles, and sought to ingratiate himself to all the gods of whom he had heard, to be entirely safe!)

[4] G. E. Wright, Biblical Archaeology (Hardback edition), p. 200.

[5] G. A. Barton, Archaeology and The Bible, p. 485.

So again Cyrus-’ own records, recently excavated, confirm the description of his character and actions as they are described in the Bible.

Ezra 1:3 contains the decree giving permission for the Israelites to return and rebuild their Temple at Jerusalem. The language reflects Cyrus-’ polytheism, implying his belief that there is one god who presides in Jerusalem, and other gods in other lands.

Ezra 1:4 encourages all who remain (people of Judah and Israel who remained in the land of their captivity) to contribute to the returnees for two purposes: to finance their journey, and to make offerings to the Temple; thus having a share in these two projects.

WORD STUDIES

Some of the names involved have interesting meanings.

EZRA: the name comes from a verb meaning to surround or enclose: to protect, as with a wall; hence he was a help, or aid. The word, in feminine form, is used of woman as man’s helper in Genesis 2:18. It also occurs in the proper name, Ebenezer (stone of help) in 1 Samuel 7:12, where Samuel raises a monument to memorialize God’s having helped them against the Philistine armies.

PERSIA: one possibility as the base meaning is to separate, or spread out (the feet): hence, horseman. This is how they appeared to their contemporaries. The same word is used in Daniel 5:25 (Upharsin) and Daniel 5:26 (Peres), and is translated, divided.

CYRUS-’ name possibly is the Persian word for the sun. The name contains the same consonants as the Greek word Lord (kyrios). (The Hebrew was written without vowels at this time.) Cyrus is the one foreigner referred to as a Messiah in the O.T. (Isaiah 45:1).

Ezra 1:5-11

2. The people return and begin to rebuild.

TEXT, Ezra 1:5-11

5

Then the heads of fathers-’ households of Judah and Benjamin and the priests and the Levites arose, even everyone whose spirit God had stirred to go and rebuild the house of the LORD which is in Jerusalem.

6

And all those about them encouraged them with articles of silver, with gold, with goods, with cattle, and with valuables, aside from all that was given as a freewill offering.

7

Also King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put in the house of his gods;

8

and Cyrus, king of Persia, had them brought out by the hand of Mithredath the treasurer, and he counted them out to Sheshbazzar, the prince of Judah.

9

Now this was their number: 30 gold dishes, 1,000 silver dishes, 29 duplicates;

10

30 gold bowls, 410 silver bowls of a second kind, and 1,000 other articles.

11

All the articles of gold and silver numbered 5,400. Sheshbazzar brought them all up with the exiles who went up from Babylon to Jerusalem.

COMMENT

Beginning with Ezra 1:5, these projects are set in motion. From descriptions of their conditions in captivity given prophetically by Jeremiah (Jeremiah 29:4-7) and historically in Jewish documents, it can be concluded that they had not fared so badly in Babylon; they were able to own their own homes, operate their own businesses, continue their previous religious practices at least in a limited way, educate their own children, and live quite normal lives. Many of them would prefer to continue in their present condition rather than risk an uncertain future.

Those who chose to return would be largely motivated by religious reasons. Isaiah and others had foreseen the return of a purified remnant; in actual fact, it would have been predominantly the most Godly who returned, though not altogether. Health or age may have prevented the return of many equally religious persons.

As noted in Ezra 1:5, the returnees were chiefly from Judah and Benjamin, tribes which had been closest to the Temple: plus a disproportionate number of Levites and especially priests, who had been most intimately identified with Israel’s religious affairs.

In Ezra 1:6, the gifts to the travelers are again put into two categories: (1) those which would assist in financing the journey, and (2) those which are offered to God, possibly to be used in sacrifice and in reconstruction of the Temple. It is appropriate that free-will offerings were given for the Temple. Its early predecessor, the Tabernacle, had been built with free-will offerings exclusively (Exodus 35:22).

The list of vessels taken from the Temple by the Babylonians and now restored to Israel to be used once more in the renewed Temple (Ezra 1:7; Ezra 1:9-11) is a reminder of the splendor of the Temple in previous times. These had been preserved by the captors and not melted down for other uses; the ancients frequently demonstrated a fear of misusing things which had been dedicated for sacred uses, and regarded them as unclean for common or profane use. If the number of vessels seems excessive, we need to remember that (1) they were for the use of the entire community of priests, and (2) temples in ancient times were often used as the government banks; that is, temples were expected to be the repositories for the wealth of the state.

The Sheshbazzar of Ezra 1:8; Ezra 1:11 is not clearly identified; he is mentioned in the Bible by Ezra only. Matthew Henry[6] regarded this as another name for Zerubbabel. G. E. Wright[7] takes it as a variant spelling of Shenassar, mentioned as one of Jehoiachin’s sons in 1 Chronicles 3:17-18, hence one of the royal family. The Living Bible would allow the interpretation that he was merely a leader of the returning exiles. Any of these three views would be an honest possibility; the first would seem to be the most likely. This will be discussed more fully when it comes up again at Ezra 5:16.

[6] Matthew Henry’s Commentary On The Whole Bible, in loc.

[7] G. E. Wright, op. cit., p. 202.

In Ezra 1:9, two things are obscure. The word dishes (chargers in the KJV) and the word duplicates (knives in the KJV) occur only here in the O.T. Other ancient translations (Septuagint, Syriac, Talmud, and Vulgate) disagree on the translations of these terms. It is difficult, then, to know exactly what the articles were which had these names in Ezra’s day.

The word for duplicates, for example, is machalaph; the word for knife used in other places is maakeleth; one might suspect that the similarity of sound of the two words, though they are completely different, may have influenced the earlier translation.

While this word never occurs as a noun elsewhere in the O.T., the verb form (chalaph) does. Its meaning is to slip or glide: hence to glide along, or pass through or pierce; therefore to change, or exchange. A slaughter-knife may be suggested because it glides or passes through the flesh. A censor may be indicated because it is pierced, to exude smoke or incense. Or a duplicate of another piece may be indicated by the idea of changing, or exchanging. None of these explanations is totally convincing, so it is impossible to know with certainty what the item was. While this explanation will not brush away the obscurity or relieve our curiosity, it will perhaps indicate why the obscurity is there. Fortunately it is a small detail that really doesn-’t affect the story,

Ezra 1:11 contains another obscurity. The total number of articles is given as 5400; when we add the list in the previous two verses, it comes to but 2499. One suggestion is that one of the figures has become corrupted in transmission. This is the position taken by the translators of the Revised Standard Version; therefore they substitute figures taken from 1Es 2:12-13,[8] where the list and the total agree.

[8] I, II Esdras in the Anchor Bible, or in the New English Bible with Apocrypha.

A simpler solution is that Ezra only named major articles in the previous list, but included many others in the final total. We will see that he does the same kind of thing in the next chapter with a list of names and numbers, and then a grand total.

WORD STUDIES

Some of the names involved have interesting meanings.

EZRA: the name comes from a verb meaning to surround or enclose: to protect, as with a wall; hence he was a help, or aid. The word, in feminine form, is used of woman as man’s helper in Genesis 2:18. It also occurs in the proper name, Ebenezer (stone of help) in 1 Samuel 7:12, where Samuel raises a monument to memorialize God’s having helped them against the Philistine armies.

PERSIA: one possibility as the base meaning is to separate, or spread out (the feet): hence, horseman. This is how they appeared to their contemporaries. The same word is used in Daniel 5:25 (Upharsin) and Daniel 5:26 (Peres), and is translated, divided.

CYRUS-’ name possibly is the Persian word for the sun. The name contains the same consonants as the Greek word Lord (kyrios). (The Hebrew was written without vowels at this time.) Cyrus is the one foreigner referred to as a Messiah in the O.T. (Isaiah 45:1).

SUMMARY

During the first full year that Israel was under the rulership of Cyrus, the Persian king, Cyrus, was led by God to publish a decree allowing exiles from Judah (also called Israel) to return to their homeland and rebuild their Temple. This was a fulfillment of prophecies by Jeremiah that the nation would survive the captivity and be restored. Those who did not choose to return should contribute to bear the expenses of those who did, and to finance offerings and repairs to the Temple. A number of exiles, chiefly of Judah, Benjamin, and Levi (including priests) subsequently set out, bringing with them also a quantity (some five and a half thousand) of valuable items from the first Temple, thanks to Cyrus-’ generosity.