Text -- Ezra 1:3-11 (NET)

1:3 Anyone from his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel– he is the God who is in Jerusalem. 1:4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”

The Exiles Prepare to Return to Jerusalem

1:5 Then the leaders of Judah and Benjamin, along with the priests and the Levites– all those whose mind God had stirred– got ready to go up in order to build the temple of the Lord in Jerusalem. 1:6 All their neighbors assisted them with silver utensils, gold, equipment, animals, and expensive gifts, not to mention all the voluntary offerings. 1:7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed in the temple of his gods. 1:8 King Cyrus of Persia entrusted them to Mithredath the treasurer, who counted them out to Sheshbazzar the leader of the Judahite exiles. 1:9 The inventory of these items was as follows: 30 gold basins, 1,000 silver basins, 29 silver utensils, 1:10 30 gold bowls, 410 other silver bowls, and 1,000 other vessels. 1:11 All these gold and silver vessels totaled 5,400. Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ezr 1:5

_These being a new generation, went out like their father Abraham, from this land of the Chaldees, not knowing whither they went.

Wesley: Ezr 1:6

God can, when he pleases, incline the hearts of strangers to be kind to his people; yea, make those strengthen their hands, who formerly weakened them.

Wesley: Ezr 1:8

Zerubbabel; the Chaldeans called him Sheshbazzar, that is, Joy in tribulation, but among his own people he was called Zerubbabel, a stranger in Babylon. So he looked upon himself, tho' (Josephus says) he was captain of the life - guard.

JFB: Ezr 1:3

The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.

JFB: Ezr 1:5-6

The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (1Ch 9:3), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.

JFB: Ezr 1:7

Though it is said (2Ki 24:13) that these were cut in pieces, that would not be done to the large and magnificent vases; and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut off, that is, from further use in the temple.

JFB: Ezr 1:8

That is, Zerubbabel, son of Salathiel (compare Ezr 3:8; Ezr 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.

JFB: Ezr 1:11

The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text.

JFB: Ezr 1:11

All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period.

Clarke: Ezr 1:4

Whosoever remaineth in any place - Every one was at liberty to go, but none was obliged to go. Thus their attachment to God was tried; he whose heart was right with God went; he who was comfortably settled in Babylon, might go if he chose. Those who did not go, were commanded to assist their brethren who went.

Clarke: Ezr 1:6

Vessels of silver - Articles of silver, gold, etc.

Clarke: Ezr 1:7

The king brought forth the vessels - See on Ezr 1:9-11 (note).

Clarke: Ezr 1:8

Sheshbazzar, the prince of Judah - This was probably the Chaldean name of him who was originally called Zerubbabel: the former signifies joy in affliction; the latter, a stranger in Babylon. The latter may be designed to refer to his captive state; the former, to the prospect of release. Some think this was quite a different person, a Persian or Chaldean, sent by Cyrus to superintend whatever officers or men Cyrus might have sent to assist the Jews on their return; and to procure them help in the Chaldean provinces, through which they might be obliged to travel.

Clarke: Ezr 1:11

All the vessels - were five thousand and four hundred - This place is without doubt corrupted; here it is said the sum of all the vessels, of every quality and kind, was five thousand four hundred; but the enumeration of the articles, as given in Ezr 1:9, Ezr 1:10, gives the sum of two thousand four hundred and ninety-nine only. But we can correct this account from 1 Esdras 2:13, 14

I shall set both accounts down, that they may be compared together

Ezr 1:9, Ezr 1:11	1 Esdras 2:13, 14
Golden chargers	30	Golden cups	1000
Silver chargers	1000	Silver cups	1000
Knives	29	Silver censers	29
Golden basons	30	Golden vials	30
Silver basons, second sort	410	Silver vials	2410
Other vessels	1000	Other vessels	1000
Said to be 5400 - only 2499	Total	5469
Difference of the first account from itself: 2901	Difference of the second account from the first: 69

According, therefore, to the sum total in Ezra, the sum total in Esdras is only 69 different. See the next chapter, Ezra 2 (note)

It may be said that the vessels did actually amount to 5400, and that the chief of them only were intended to be specified; and these happen to amount to 2499; but that it was not the design of Ezra to insert the whole; and that the ninth verse should be considered as stating, And of the chief of them, that is, the gold and silver articles, this is the number. But the expression in Ezr 1:10, other vessels, sets this conjecture aside: the place is most manifestly corrupted.

Defender: Ezr 1:7

When Nebuchadnezzar had plundered the temple at Jerusalem, the empire of Babylon was at its height. In the meantime, however, the Persian empire had defeated the Babylonians and was now preeminent in the world. It is noteworthy that, although Cyrus had his own "gods," he had somehow come to recognize the true "God of heaven" (Ezr 1:2), and acknowledged that "he is the God" (Ezr 1:3)."

Defender: Ezr 1:8

It is commonly believed that Sheshbazzar is the Chaldean name for Zerubbabel, since both are called "governor" of the returning exiles (Ezr 5:14; Ezr 2:2; Hag 1:1). It is possible, however, that Zerubbabel succeeded Sheshbazzar as governor.

Defender: Ezr 1:8

The term "prince" does not have to imply royalty, but only "principal." However, Zerubbabel was actually a grandson of King Jehoiachin (1Ch 3:17-19)."

TSK: Ezr 1:3

his God : Jos 1:9; 1Ch 28:20; Mat 28:20

he is the God : Deu 32:31; Psa 83:18; Isa 45:5; Jer 10:10; Dan 2:47, Dan 6:26; Act 10:36

TSK: Ezr 1:4

let the men : Ezr 7:16-18; Act 24:17; 3Jo 1:6-8

help him : Heb. lift him up, Ecc 4:9, Ecc 4:10; Gal 6:2

the freewill : Ezr 2:68-70; 1Ch 29:3, 1Ch 29:9, 1Ch 29:17

TSK: Ezr 1:5

whose spirit : Ezr 1:1; 2Ch 36:22; Neh 2:12; Pro 16:1; 2Co 8:16; Phi 2:13; Jam 1:16, Jam 1:17; 3Jo 1:11

TSK: Ezr 1:6

strengthened their hands : that is, helped them, Ezr 7:15, Ezr 7:16, Ezr 8:25-28, Ezr 8:33

willingly offered : Ezr 1:4; Psa 110:3; 2Co 9:7

TSK: Ezr 1:7

Also Cyrus : Ezr 5:14, Ezr 6:5

Nebuchadnezzar : 2Ki 24:13, 2Ki 25:13-16; 2Ch 36:7, 2Ch 36:10, 2Ch 36:18; Jer 27:21, Jer 27:22, Jer 28:3-6; Dan 1:2; Dan 5:2, Dan 5:3, Dan 5:23

TSK: Ezr 1:8

Sheshbazzar : Ezr 1:11, Ezr 5:14, Ezr 5:16; Hag 1:1, Hag 1:14, Hag 2:2-4; Zec 4:6-10

TSK: Ezr 1:9

chargers of gold : Num 7:13, 19-89; 1Ki 7:50; 2Ch 4:8, 2Ch 4:11, 2Ch 4:21, 2Ch 4:22, 2Ch 24:14; Mat 14:8

nine : Mat 10:29-31

TSK: Ezr 1:11

the vessels : Rom 9:23; 2Ti 2:19-21

five thousand : Instead of 5,400, the enumeration of the articles in 2Ti 2:9, 2Ti 2:10, only amounts to 2,499; but in the account, Esdras 2Ti 2:13, 2Ti 2:14, the amount is 5,469, as will be evident from the following statements:

Temple Vessels
In Ezra		In Esdras
Gold chargers	30	Gold cups	1,000
Silver chargers	1,000	Silver cups	1,000
Knives	29	Silver censers	29
Gold basons	30	Gold vials	30
Silver basons	410	Silver vials	2,410
Other vessels	1,000	Other vessels	1,000
Said to be	5,400	Total	5,469
But only	2,499
Deficiency	2,901	Surplus	69

It is supposed that they actually amounted to 5,400, but that only the chief of there specified, the spoons, etc. being omitted.

captivity : Heb. transportation, Mat 1:11, Mat 1:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ezr 1:4

Let the men of his place help him - i. e., "Let the pagan population help him"(see Ezr 1:6).

The freewill offering - Probably that made by Cyrus himself Ezr 1:7-11.

Barnes: Ezr 1:5

Only a portion of the Israelites took advantage of the permission of Cyrus. Many remained in Babylon, since they were disinclined to relinquish their property. They who returned were persons whom God had especially stirred up to make sacrifices for His glory.

Barnes: Ezr 1:7

The house of his gods - Rather, "of his god"Dan 1:2, i. e., Merodach, "his lord"(see 2Ch 36:7 note).

Barnes: Ezr 1:8

Mithredath - Or, "Mithridates."The occurrence of this name, which means "given by Mithra"or "dedicated to Mithra,"is an indication that the sun-worship of the Persians was at least as old as the time of Cyrus.

Sheshbazzar - i. e., Zerubbabel. On his royal descent, see 1Ch 3:19 note.

Barnes: Ezr 1:9

Chargers - The word in the original thus translated occurs only in this passage. Its meaning is doubtful. Some derive it from a Hebrew root, "to hollow out,"and translate "cup"or "vessel."

Knives - This is another doubtful word, only used here. The etymology points to some employment of basket-work.

Barnes: Ezr 1:11

The sum of the numbers as they stand in the present Hebrew text is 2,499, instead of 5,400. In the Apocryphal Book of Esdras the sum given is 5,469, and with this sum the items in that place exactly agree (1 Esdras 2:13, 14). Most commentators propose to correct Ezra by the passage of Esdras; but the items of Esdras are improbable. Probably the sum total in the present passage has suffered corruption.

Poole: Ezr 1:3

Of all his people to wit, of Israel. A material clause; by virtue of which they justly refused the help of those aliens who pretended to join with them in the building, Ezr 4:2,3 .

His God be with him let his God help him, as I also shall do.

Which is in Jerusalem or only

in Jerusalem as it is in the Hebrew. So it notes the place where he allows and requires them to build it.

Poole: Ezr 1:4

Whosoever remaineth who, when his brethren were gone up, was desirous to go with them, but forced to tarry there for want of necessaries for his journey.

Let the men of his place help him I require my officers to take care that they may be supplied, either by the voluntary contributions of the people, or by a moderate tax to be laid either only upon those Jews who were resolved to stay, or upon the Gentiles also, which the Persian monarchs, being absolute, had a power to do; and which was the more reasonable, because the king himself submitted to it, and bore a great part of the burden, and because it was for the house of that great God to whom they all owed their present peace and great felicity.

With silver and with gold which upon this occasion I give you leave to transport.

Poole: Ezr 1:5

The chief of the fathers of Judah and Benjamin and with them some of other tribes, as appears from 1Ch 9:3 ; but these only are named, because they were most considerable for number and quality.

Whose spirit God had raised to go up to whom God had given that pious disposition, and that fortitude and resolution, which it required to break through their difficulties, which were great and many, such as their present penury, the length, and hazards, and costliness of the journey, their settlements in comfortable habitations, their dispersion in several and distant places, which hindered the conjunction of their counsels and actions, the multitude of their enemies, the actual possession of their country by others, the great backwardness of many of their own brethren to go with them, and many other discouragements.

Poole: Ezr 1:6

Strengthened their hands either because they had embraced, or at least favoured the Jewish religion, concerning which they were instructed by the Israelites that had now for a long time dwelt among them; or rather, that they might hereby gratify the king’ s humour, and purchase his favour; for they perceived him to be hearty and forward in the work.

Poole: Ezr 1:7

Object These are said to have been cut in pieces, 2Ki 24:13 ; how then are they here returned?

Answ . That Hebrew word used 2Ki 24:13 , signifies not so properly to

cut in pieces as to

cut off as from the use of the word, Deu 25:12 2Sa 4:12 2Ki 18:16 Jer 9:26 . And these vessels, when they were taken away from the temple, might very well be said to be cut off from it, because they had for so long time been so constantly, and as it were inseparably, united to it, and kept in it. In like manner,

the meat-offering and drink-offering are said to be cut off from the house of the Lord, Joe 1:9 . And it is very improbable that they should deface and cut in pieces these magnificent vessels, which they could so easily transport whole to Babylon. Although, if some of the larger of them had been cut into two or more parts, yet the parts of them might be delivered to the Jews, who could, without great difficulty, restore them to their former unity and form.

Poole: Ezr 1:8

Numbered them i.e. he caused them to be delivered to the Jews by number.

Unto Sheshbazzar i.e. Zorobabel, as appears by comparing Ezr 3:8 , with Ezr 5:16 , to whom the Persians, or rather the Chaldeans, had given this name of Sheshbazzar, as they gave other names to Daniel and his companions, Dan 1:7 .

The prince of Judah and the captain and governor of these returning Jews, Ezr 2:2 . So the sceptre is not yet departed from Judah.

Poole: Ezr 1:9

Large knives used in the killing of the sacrifices, which are here mentioned, because the hafts of them were made of or covered with gold or silver.

Poole: Ezr 1:10

Basons of a second sort the first or chief were of gold, and these of silver are called the second, or next to them of worth and use.

Other vessels a thousand: he speaks of vessels of a middle size; for great and small were five thousand four hundred, as it follows here. Or, as some render it,

other vessels by

thousands: they were not distinctly numbered according to their various forms and uses, but were promiscuously put together by thousands.

Haydock: Ezr 1:3

He is the God, is placed within a parenthesis, by the Protestants. But the pagans might suppose that God was attached to this city, like their idols; and the temple was not yet begun. (Haydock)

Haydock: Ezr 1:4

Rest, who do not please to return. The Jews went at different times, and under the different leaders, Zorobabel, Esdras, and Nehemias. Many did not return at all. Cyrus allowed them full liberty. He permits money to be exported, particularly the half sicle, required [in] Exodus xxx. 13, and all voluntary contributions for the temple. (Grotius) (Calmet) ---

He also enjoins the prefects of the provinces, (ver. 6., and chap. iii. 7.) whom Josephus styles "the king's friends," to forward this work; and he even designed to perfect it at his own expence, chap. vi. 4.

Haydock: Ezr 1:8

Gazabar means, "the treasurer." (Hebrew; Syriac; Calmet; Protestants; 3 Esdras ii. 19.) (Haydock) ---

Son is not in Hebrew, &c., (Menochius) and must be omitted. (Tirinus) ---

Sassabasar. This was another name for Zorobabel, (Challoner) given by the Chaldeans, as they changed the name of Daniel into Baltassar. (Eusebius, Præp. Evan. xi. 3.) (Tirinus) ---

But others think that this was the Persian "governor (Junius) of Judea," (3 Esdras) as one reside at Jerusalem, till the days of Nehemias, 2 Esdras v. 14. It does not appear that Zorobabel was invested with this dignity, before the reign of Darius Hystaspes, Aggeus ii. 24. (Calmet)

Haydock: Ezr 1:9

Knives. Septuagint, &c., "changes" of garments. (Calmet)

Haydock: Ezr 1:10

Sort. Septuagint and Syriac, "double;" yet of less value. (Calmet) ---

As no first sort had been mentioned, and some Latin manuscripts read 2410, agreeably to 3 Esdras ii. 12., and the truth, (Hallet) it may be inferred that "thousands were expressed anciently by single letters, with a dot....over them." Afterwards, when numbers were expressed by words at length, the b being thus reduced to signify "two," was, of course, written shnim; but this word making nonsense with the following, has been changed into mishnim, a word not very agreeable to the sense here, and which leaves the sum total, now specified in the Hebrew text, very deficient for want of the 2000, thus omitted. (Kennicott, Dis. ii.) ---

Josephus has, "30 golden cups, 2400 of silver." (Haydock)

Haydock: Ezr 1:11

Hundred. Only 2499 are specified. 3 Esdras reads, 5469. Josephus ([Antiquities?] xi. 1.) differs from all, reading 5210; which shews that the copies have varied, and that the Hebrew is incorrect. (Calmet) ---

The use of number letters might cause this confusion. (Haydock) (Capel. iii. 20, 13.)

Gill: Ezr 1:3

Who is there among you of all his people?.... The people of God, the Israelites, as well of the ten tribes, as of the two of Judah and Benjamin; for this edict was published throughout all his dominions, where were the one as well as the other:

his God be with him; to incline his heart to go, to protect him in his journey, and succeed and prosper him in what he goes about:

and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, he is the God; the one only living and true God:

which is in Jerusalem; who has been in former times, and is to be worshipped there; though Aben Ezra says, this is to be connected with "the house of the Lord"; as if the sense was, to build the house, that was in Jerusalem, or to be built there; and so our version connects them, putting those words into a parenthesis, "he is God"; but this is contrary to the accents.

Gill: Ezr 1:4

And whosoever remaineth in any place where he sojourneth,.... Is left behind, and cannot go up through poverty, not having a sufficiency to bear his charges in his journey to Jerusalem:

let the men of his place keep him with silver, and with gold, and with goods, and with beasts; with money to bear the expenses of his journey, with goods to furnish his house, or trade with, when he came to Judea, and with cattle to carry him, and his goods, and to till the ground with, when he came thither; and the men exhorted to this are either the Gentiles that dwelt in the cities where these poor Jews were, or the richer Jews, who chose as yet not to go up until they saw how things would succeed; and are therefore called upon to assist their brethren who had a will, but not ability:

besides the freewill offering for the house of God that is in Jerusalem: which they freely gave, and sent by them for the rebuilding of the temple.

Gill: Ezr 1:5

Then rose up the chief of the fathers of Judah and Benjamin,.... Princes of these tribes, and heads of families in them, and of some other tribes too, though chiefly of these, as appears from 1Ch 9:3,

and the priests and the Levites: whose presence was necessary both to direct in the building of the temple, and to animate to it, and to set the vessels in their proper places; and particularly to assist in the setting up of the altar, and to offer sacrifices on it, which was the first thing done when come to Jerusalem, Ezr 3:2

with all them whose spirit God raised to go up, to build the house of the Lord, which is in Jerusalem; God, who "works" in men "both to will and to do", wrought powerfully by his Spirit on their hearts, inclined their minds, and made them willing to go up, and set about this work; and such a divine, powerful, and efficacious operation upon them, was necessary to engage them in it, since the embarrassments, difficulties, discouragements, and objections, were many: some of them were well settled, and had contracted a pleasing acquaintance with many of their neighbours, and indeed to most of them it was their native place; and as for Judea and Jerusalem, they knew nothing of but what their fathers had told them; the way to it unknown, long, and dangerous, at least fatiguing and troublesome to their wives and children; and Judea and Jerusalem desolate and in ruins, and in the hands of enemies, from whom they had reason to expect trouble.

Gill: Ezr 1:6

And all they that were about them,.... Their neighbours, the Chaldeans:

strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things; which they either did of themselves at their own motion, or by the direction and example of Cyrus, Ezr 1:4 and perhaps many of them to ingratiate themselves into the favour of their new monarch:

besides all that was willingly offered: by the rich Jews, who thought fit, at least for the present, to remain in Babylon.

Gill: Ezr 1:7

And Cyrus brought forth the vessels of the house of the Lord,.... Or ordered them to be brought forth:

which Nebuchadnezzar had brought forth out of Jerusalem; out of the temple there, when he took it and burnt it:

and had put them in the house of his gods; in the temple of Belus at Babylon, see 2Ch 36:7, by which means they were providentially preserved.

Gill: Ezr 1:8

Even these did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer,.... Or Mithridates, a name common with the Persians, from their god Mithras, the sun they worshipped:

and numbered them unto Sheshbazzar prince of Judah; delivered them by tale to him; who, according to the Jewish rabbins, as Jarchi says, was Daniel, who was so called, because he stood in six tribulations; but it does not appear that Daniel went up to Jerusalem with the captivity, as this man did, but remained at Babylon; rather, with Aben Ezra, it is best by him to understand Zerubbabel, who did go up, and was the prince of Judah; and Cyrus, in his letter ^q to the governors of Syria, expressly says, that he delivered the vessels to Zerubbabel, the prince of the Jews. He had two names, Sheshbazzar, which signifies he rejoiced in tribulation, and Zerubbabel, which signifies either the seed of Babylon, being born there, or dispersed, or a stranger there, as others.

Gill: Ezr 1:9

And this is the number of them,.... Of the vessels delivered, as follows:

thirty chargers of gold, a thousand chargers of silver; these, according to Ben Melech, were vessels in which water was put to wash hands in; but rather they were, as Aben Ezra observes from the Jerusalem Talmud ^r, vessels in which they gathered the blood of lambs and bullocks slain for sacrifices:

nine and twenty knives; which, because the handles of them were of gold or silver, were valuable, and might be very large knives, and what the priests used in slaying and cutting up the sacrifices.

Gill: Ezr 1:10

Thirty basins of gold,.... Cups or dishes with covers, as the word seems to signify; but, according to Jarchi and Aben Ezra, they were vessels in which the blood of sacrifices was received, and out of which it was sprinkled on the altar:

silver basins of a second sort four hundred and ten; perhaps lesser than the other, however not so valuable, being of silver; in the Apocrypha:"And this was the number of them; A thousand golden cups, and a thousand of silver, censers of silver twenty nine, vials of gold thirty, and of silver two thousand four hundred and ten, and a thousand other vessels.'' (1 Esdras 2:13)the number is 2410; and in the letter of Cyrus, before referred to, it is 2400:

and other vessels a thousand; which are not particularly mentioned; Junius and Tremellius render the words:

other vessels by thousands, there being near 3000 that are not described.

Gill: Ezr 1:11

All the vessels of gold, and of silver, were five thousand and four hundred,.... Those that are mentioned make no more than 2499, which Aben Ezra thinks were the larger vessels; but this general sum takes in great and small, as in 2Ch 36:18 in the letter of Cyrus, before mentioned, these vessels are more particularly described, and their several numbers given, which together amount to the exact number in the text, 5400; the apocryphal Ezra makes them 5469:

all these did Sheshbazzar bring up with them of the captivity, that were brought up from Babylon unto Jerusalem: of whom there is a large and particular account in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Ezr 1:3

¹ tn Heb “from all.”

NET Notes: Ezr 1:4

¹ tn Heb “the men of his place.”

NET Notes: Ezr 1:5

¹ tn Heb “the heads of the fathers.”

² tn Heb “arose.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Ezr 1:6

¹ tn Heb “strengthened their hands.”

² tc The MT reads בִּכְלֵי־כֶסֶף (bikhley khesef, “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriw), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף (bakkol-bakkesef, “everywhere, with silver”). The textual variant involves (1) simple omission of yod (י) between two words, a common scribal mistake; (2) haplography of the preposition bet (בּ); and (3) an alternate vocalization tradition of the first term.

³ tn Heb “besides” or “in addition to.”

NET Notes: Ezr 1:7

¹ tn Heb “and he gave them.”

NET Notes: Ezr 1:8

¹ tn Heb “brought them forth.”

² tn Heb “upon the hand of.”

³ sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.

⁴ sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.

⁵ tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”

NET Notes: Ezr 1:9

¹ tn Heb “these are their number.”

² tn The exact meaning of the Hebrew noun אֲגַרְטָל (’agartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallo", “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (yukthr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of contents; therefore, the translation “gold basins” and “silver basins” is preferred.

³ tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm (“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).

NET Notes: Ezr 1:10

¹ tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASV, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV: “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (mÿshunim, “changed”).

NET Notes: Ezr 1:11

¹ sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”

Geneva Bible: Ezr 1:4

And whosoever remaineth in any place where he sojourneth, ^{( e )} let the men of his place help him with silver, and with gold, and with goods, and with beasts, ^{( f )} beside the freewill offering for the house of God that [is] in Jerusalem.

^{( e )} If any through poverty were not able to return, the king's commission was that he should be furnished with all he needed.

^{( f )} Which they themselves should send for the repairing of the temple.

Geneva Bible: Ezr 1:6

And all ^{( g )} they that [were] about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all [that] was willingly offered.

^{( g )} The Babylonians and Chaldeans gave them these presents: thus rather than have the children of God be in need, he would stir the heart of the infidels to help them.

Geneva Bible: Ezr 1:8

Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto ^{( h )} Sheshbazzar, the prince of Judah.

^{( h )} So the Chaldeans called Zerubbabel who was the chief governor, so that the preeminence still remained in the house of David.

Geneva Bible: Ezr 1:9

And this [is] the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty ^{( i )} knives,

^{( i )} Which served to kill the beasts that were offered in sacrifice.

Geneva Bible: Ezr 1:11

All the vessels of gold and of silver [were] five thousand and four hundred. All [these] did Sheshbazzar bring up ^{( k )} with [them of] the captivity that were brought up from Babylon unto Jerusalem.

^{( k )} With the Jews who had been kept captive in Babylon.

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 1:1-11

1 The proclamation of Cyrus for the building of the temple.

5 The people provide for their return.

7 Cyrus restores the vessels of the temple to Sheshbazzar.

Maclaren: Ezr 1:1-11

The Eve Of The Restoration

Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, 2. Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him an house at Jerusalem, which is in Judah. 3. Who is there among you of all His people? his God be with him, and let him go up to Jerusalem. which is in Judah, and build the house of the Lord God of Israel (He is the God), which is in Jerusalem. 4. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts. besides the free will offering for the house of God that is in Jerusalem. 5. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. 6. And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, besides all that was willingly offered. 7. Also Cyrus the king brought forth the vessels of the house of the Lord, which Nebuchadnezzar had brought forth out of Jerusalem, and had- put them in the house of his gods; 8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. 9. And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives, 10. Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand. 11. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.' --Ezra 1:1-11.

CYRUS captured Babylon 538 B.C., and the first year' here is the first after that event. The predicted seventy years' captivity had nearly run out, having in part done their work on the exiles. Colours burned in on china are permanent; and the furnace of bondage had, at least, effected this, that it fixed monotheism for ever in the inmost substance of the Jewish people. But the bulk of them seem to have had little of either religious or patriotic enthusiasm, and preferred Babylonia to Judea, We are here told of the beginning of the return of a portion of the exiles, forty-two thousand, in round numbers.

The Lord stirred up the spirit of Cyrus.' That unveils the deepest cause of what fell into place, to the superficial observers, as one among many political events of similar complexion. We find among the inscriptions a cylinder written by order of Cyrus, which shows that he reversed the Babylonian policy of deporting conquered nations. All their peoples,' says he, in reference to a number of nations of whom he found members in exile in Babylonia, I assembled and restored to their lands and the gods… whom Nabonidos… had brought into Babylon, I settled in peace in their sanctuaries' (Sayce, Fresh Light from the Ancient Monuments, p. 148). It was, then, part of a wider movement, which sent back Zerubbabel and his people to Jerusalem, and began the rebuilding of the Temple. No doubt, Cyrus had seen that the old plan simply brought an element of possible rebellion into the midst of the country, and acted on grounds of political prudence.

But our passage digs deeper to find the true cause. Cyrus was God's instrument, and the statesman's insight was the result of God's illumination. The divine causality moves men, when they move themselves. It was not only in the history of the chosen people that God's purpose is wrought out by more or less conscious and willing instruments. The principle laid down by the writer of this book is of universal application, and the true philosophy of history' must recognise as underlying all other so-called causes and forces the one uncaused Cause, of whose purposes kings and politicians are the executants, even while they freely act according to their own judgments, and, it may be, in utter unconsciousness of Him. It concerns our tranquillity and hopefulness, in the contemplation of the bewildering maze and often heart-breaking tragedy of mundane affairs, to hold fast by the conviction that God's unseen Hand moves the pieces on the board, and presides over all the complications. The difference between sacred' and profane' history is not that one is under His direct control, and the other is not. What was true of Cyrus and his policy is as true of England. Would that politicians and all men recognised the fact as clearly as this historian did!

I. Cyrus's Proclamation Sounds As If He Were A Jehovah-Worshipper, But It Is To Be Feared That His Religion Was Of A Very Accommodating Kind.

It used to be said that, as a Persian, he was a monotheist, and would consequently be in sympathy with the Jews; but the same cylinder already quoted shatters that idea, and shows him to have been a polytheist, ready to worship the gods of Babylon. He there ascribes his conquest to Merodach, the great lord,' and distinctly calls himself that god's worshipper.' Like other polytheists, he had room in his pantheon for the gods of other nations, and admitted into it the deities of the conquered peoples.

The use of the name Jehovah' would, no doubt, be most simply accounted for by the supposition that Cyrus recognised the sole divinity of the God of Israel; but that solution conflicts with all that is known of him, and with his characterisation in Isaiah 45. as not knowing' Jehovah. More probably, his confession of Jehovah as the God of heaven was consistent in his mind with a similar confession as to Bel-Merodach or the supreme god of any other of the conquered nations. There is, however no improbability in the supposition that the prophecies concerning him in Isaiah 45. may have been brought to his knowledge, and be referred to in the proclamation as the charge' given to him to build Jehovah's Temple. But we must not exaggerate the depth or exclusiveness of his belief in the God of the Jews.

Cyrus's profession of faith, then, is an example of official and skin-deep religion, of which public and individual life afford plentiful instances in all ages and faiths. If we are to take their own word for it, most great conquerors have been very religious men, and have asked a blessing over many a bloody feast. All religious are equally true to cynical politicians, who are ready to join in worshipping Jehovah, Jove, or Lord,' as may suit their policy. Nor is it only in high places that such loosely worn professions are found. Perhaps there is no region of life in which insincerity, which is often quite unconscious, is so rife as in regard to religious belief. But unless my religion is everything, it is nothing. All in all, or not at all,' is the requirement of the great Lover of souls. What a winnowing of chaff from wheat there would be, if that test could visibly separate the mass which is gathered on His threshing-floor, the Church!

Cyrus's belief in Jehovah illustrates the attitude which was natural to a polytheist, and is so difficult for us to enter into. A vague belief in One Supreme, above all other gods, and variously named by different nations, is buried beneath mountains of myths about lesser gods, but sometimes comes to light in many pagan minds. This blind creed, if creed it can be called, is joined with the recognition of deities belonging to each nation, whose worship is to be co-extensive with the race of which they are patrons, and who may be absorbed into the pantheon of a conqueror, just as a vanquished king may be allowed an honourable captivity at the victor's capital. Thus Cyrus could in a sense worship Jehovah, the God of Israel, without thereby being rebellious to Merodach.

There are people, even among so-called Christians, who try the same immoral and impossible division of what must in its very nature be wholly given to One Supreme. To serve God and mammon' is demonstrably an absurd attempt. The love and trust and obedience which are worthy of Him must be wholehearted, whole-souled, whole-willed. It is as impossible to love God with part of one's self as it is for a husband to love his wife with half his heart, and another woman with the rest. To divide love is to slay it. Cyrus had some kind of belief in Jehovah; but his own words, so wonderfully recovered in the inscription already referred to, proved that he had not listened to the command, Him only shalt thou serve.' That command grips us as closely as it did the Jews, and is as truly broken by thousands calling themselves Christians as by any idolaters.

The substance of the proclamation is a permission to return to any one who wished to do so, a sanction of the rebuilding of the Temple, and an order to the native inhabitants to render help in money, goods, and beasts. A further contribution towards the building was suggested as' a free-will offering.' The return, then, was not to be at the expense of the king, nor was any tax laid on for it; but neighbourly goodwill, born of seventy years of association, was invoked, and, as we find, not in vain. God had given the people favour in the eyes of those who had carried them captive.

II. The Long Years Of Residence In Babylonia Had Weakened The Homesickness Which The First Generation Of Captives Had, No Doubt, Painfully Experienced,

And but a small part of them cared to avail themselves of the opportunity of return. One reason is frankly given by Josephus: Many remained in Babylon, not wishing to leave their possessions behind them.' The heads of the fathers' houses [who may have exercised some sort of government among the captives], the priests and Levites,' made the bulk of the emigrants; but in each class it was only those whose spirit God had stirred up' (as he had done Cyrus') that were devout or patriotic enough to face the wrench of removal and the difficulties of repeopling a wasted land. There was nothing to tempt any others, and the brave little band had need of all their fortitude. But no heart in which the flame of devotion burned, or in which were felt the drawings of that passionate love of the city and soil where God dwelt (which in the best days of the nation was inseparable from devotion), could remain behind. The departing contingent, then, were the best part of the whole; and the lingerers were held back by love of ease, faint-heartedness, love of wealth, and the like ignoble motives.

How many of us have had great opportunities offered for service, which we have let slip in like manner! To have doors opened which we are too lazy, too cowardly, too much afraid of self-denial, to enter, is the tragedy and the crime of many a life. It is easier to live among the low levels of the plain of Babylon, than to take to the dangers and privations of the weary tramp across the desert. The ruins of Jerusalem are a much less comfortable abode than the well-furnished houses which have to be left. Prudence says, Be content where you are, and let other people take the trouble of such mad schemes as rebuilding the Temple.' A thousand excuses sing in our ears, and we let the moment in which alone some noble resolve is possible slide past us, and the rest of life is empty of another such. Neglected opportunities, unobeyed calls to high deeds, we all have in our lives. The saddest of all words is, It might have been.' How much wiser, happier, nobler, were the daring souls that rose to the occasion, and flung ease and wealth and companionship behind them, because they heard the divine command couched in the royal permission, and humbly answered, Here am I; send me'!

III. The Third Point In The Passage Is Singular, The Inventory Of The Temple Vessels Returned By Cyrus.

As to its particulars, we need only note that Sheshbazzar is the same as Zerubbabel; that the exact translation of some of the names of the vessels is doubtful; and that the numbers given under each head do not correspond with the sum total, the discrepancy indicating error somewhere in the numbers.

But is not this dry enumeration a strange item to come in the forefront of the narrative of such an event? We might have expected some kind of production of the enthusiasm of the returning exiles, some account of how they were sent on their journey, something which we should have felt worthier of the occasion than a list of bowls and nine-and-twenty knives. But it is of a piece with the whole of the first part of this Book of Ezra, which is mostly taken up with a similar catalogue of the members of the expedition. The list here indicates the pride and joy with which the long hidden and often desecrated vessels were received. We can see the priests and Levites gazing at them as they were brought forth, their hearts, and perhaps their eyes, filling with sacred memories. The Lord had turned again the captivity of Zion,' and these sacred vessels lay there, glittering before them, to assure them that they were not as them that dream.' Small things become great when they are the witnesses of a great thing.

We must remember, too, how strong a hold the externals of worship had on the devout Jew. His faith was much more tied to form than ours ought to be, and the restoration of the sacrificial implements as a pledge of the re-establishment of the Temple worship would seem the beginning of a new epoch of closer relation to Jehovah. It is almost within the lifetime of living men that all Scotland was thrilled with emotion by the discovery, in a neglected chamber, of a Chest in which lay, forgotten, the crown and sceptre of the Stuarts. A like wave of feeling passed over the exiles as they had given back to their custody these Temple vessels. Sacreder ones are given into our hands, to carry across a more dangerous desert. Let us hear the charge, Be ye clean, that bear the vessels of the Lord,' and see that we carry them, untarnished and unlost, to the house of the Lord which is in Jerusalem.'

MHCC: Ezr 1:1-4

The Lord stirred up the spirit of Cyrus. The hearts of kings are in the hand of the Lord. God governs the world by his influence on the spirits of men; whatever good they do, God stirs up their spirits to do it. It was during the captivity of the Jews, that God principally employed them as the means of calling the attention of the heathen to him. Cyrus took it for granted, that those among the Jews who were able, would offer free-will offerings for the house of God. He would also have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.

MHCC: Ezr 1:5-11

The same God that raised up the spirit of Cyrus to proclaim liberty to the Jews, raised up their spirits to take the benefit. The temptation was to some to stay in Babylon; but some feared not to return, and they were those whose spirits God raised, by his Spirit and grace. Whatever good we do, is owing to the grace of God. Our spirits naturally bow down to this earth and the things of it; if they move upward in any good affections or good actions, it is God who raises them. The calls and offers of the gospel are like the proclamation of Cyrus. Those bound under the power of sin, may be made free by Jesus Christ. Whosoever will, by repentance and faith, return to God, Jesus Christ has opened the way for him, and raises him out of the slavery of sin into the glorious liberty of the children of God. Many that hear this joyful sound, choose to sit still in Babylon, are in love with their sins, and will not venture upon a holy life; but some break through all discouragements, whatever it cost them; they are those whose spirit God has raised above the world and the flesh, whom he has made willing. Thus will the heavenly Canaan be filled, though many perish in Babylon; and the gospel offer will not have been made in vain. The bringing back the Jews from captivity, represents the redemption of sinners by Jesus Christ.

Matthew Henry: Ezr 1:1-4

It will be proper for us here to consider, 1. What was the state of the captive Jews in Babylon. It was upon many accounts very deplorable; they were under the power of those that hated them, had nothing they could call their own; they had no temple, no altar; if they sang psalms, their enemies ridiculed them; and yet they had prophets among them. Ezekiel and Daniel were kept distinct from the heathen. Some of them were preferred at court, others had comfortable settlements in the country, and they were all borne up with hope that, in due time, they should return to their own land again, in expectation of which they preserved among them the distinction of their families, the knowledge of their religion, and an aversion to idolatry. 2. What was the state of the government under which they were. Nebuchadnezzar carried many of them into captivity in the first year of his reign, which was the fourth of Jehoiakim; he reigned forty-five years, his son Evil-merodach twenty-three, and his grandson Belshazzar three years, which make up the seventy years. So Dr. Lightfoot, It is charged upon Nebuchadnezzar that he opened not the house of his prisoners, Isa 14:17. And, if he had shown mercy to the poor Jews, Daniel told him it would have been the lengthening of his tranquillity, Dan 4:27. But the measure of the sins of Babylon was at length full, and then destruction was brought upon them by Darius the Mede and Cyrus the Persian, which we read of, Dan. 5. Darius, being old, left the government to Cyrus, and he was employed as the instrument of the Jews' deliverance, which he gave orders for as soon as ever he was master of the kingdom of Babylon, perhaps in contradiction to Nebuchadnezzar, whose family he had cut off, and because he took a pleasure in undoing what he had done, or in policy, to recommend his newly-acquired dominion as merciful and gentle, or (as some think) in a pious regard to the prophecy of Isaiah, which had been published, and well known, above 150 years before, where he was expressly named as the man that should do this for God, and for whom God would do great things (Isa 44:28; Isa 45:1, etc.), and which perhaps was shown to him by those about him. His name (some say) in the Persian language signifies the sun, for he brought light and healing to the church of God, and was an eminent type of Christ the Sun of righteousness. Some was that his name signifies a father, and Christ is the everlasting Father. Now here we are told,

I. Whence this proclamation took its rise. The Lord stirred up the spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord, and, like the rivulets of water, he turneth them which way soever he will. It is said of Cyrus that he knew not God, nor how to serve him; but God knew him, and how to serve himself by him, Isa 45:4. God governs the world by his influence on the spirits of men, and, whatever good is done at any time, it is God that stirs up the spirit to do it, puts thoughts into the mind, gives to the understanding to form a right judgment, and directs the will which way he pleases. Whatever good offices therefore are, at any time, done for the church of God, he must have the glory of them.

II. The reference it had to the prophecy of Jeremiah, by whom God had not only promised that they should return, but had fixed the time, which set time to favour Sion had now come. Seventy years were determined (Jer 25:12; Jer 29:10); and he that kept the promise made concerning Israel's deliverance out of Egypt to a day (Exo 12:41) was doubtless as punctual to this. What Cyrus now did was long since said to be the confirming of the word of God's servants, Isa 44:26. Jeremiah, while he lived, was hated and despised; yet thus did Providence honour him long after, that a mighty monarch was influenced to act in pursuance of the word of the Lord by his mouth.

III. The date of this proclamation. It was in his first year, not the first of his reign over Persia, the kingdom he was born to, but the first of his reign over Babylon, the kingdom he had conquered. Those are much honoured whose spirits are stirred up to begin with God and to serve him in their first years.

IV. The publication of it, both by word of mouth (he caused a voice to pass throughout all his kingdom, like a jubilee-trumpet, a joyful sabbatical year after many melancholy ones, proclaiming liberty to the captives), and also in black and white: he put it in writing, that it might be the more satisfactory, and might be sent to those distant provinces where the ten tribes were scattered in Assyria and Media, 2Ki 17:6.

V. The purport of this proclamation of liberty.

1. The preamble shows the causes and considerations by which he was influenced, Ezr 1:2. It should seem, his mind was enlightened with the knowledge of Jehovah (for so he calls him), the God of Israel, as the only living and true God, the God of heaven, who is the sovereign Lord and disposer of all the kingdoms of the earth; of him he says (Ezr 1:3), He is the God, God alone, God above all. Though he had not known God by education, God made him so far to know him now as that he did this service with an eye to him. He professes that he does it, (1.) In gratitude to God for the favours he had bestowed upon him: The God of heaven has given me all the kingdoms of the earth. This sounds a little vain-glorious, for there were many kingdoms of the earth which he had nothing to do with; but he means that God had given him all that was given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of the earth, Dan 4:22; Dan 5:19. Note, God is the fountain of power; the kingdoms of the earth are at his disposal; whatever share any have of them they have from him: and those whom God has entrusted with great power and large possessions should look upon themselves as obliged thereby to do much for him. (2.) In obedience to God. He hat charged me to build him a house at Jerusalem; probably by a dream or vision of the night, confirmed by comparing it with the prophecy of Isaiah, where his doing it was foretold. Israel's disobedience to God's charge, which they were often told of, is aggravated by the obedience of this heathen king.

2. He gives free leave to all the Jews that were in his dominions to go up to Jerusalem, and to build the temple of the Lord there, Ezr 1:3. His regard to God made him overlook, (1.) The secular interest of his government. It would have been his policy to keep so great a number of serviceable men in his dominions, and seemed impolitic to let them go and take root again in their own land; but piety is the best policy. (2.) The honour of the religion of his country. Why did he not order them to build a temple to the gods of Babylon or Persia? He believed the God of Israel to be the God of heaven, and therefore obliged his Israel to worship him only. Let them walk in the name of the Lord their God.

3. He subjoins a brief for a collection to bear the charges of such as were poor and not able to bear their own, Ezr 1:4. "Whosoever remaineth, because he has not the means to bear his charges to Jerusalem, let the men of his place help him. "Some take it as an order to the king's officers to supply them out of his revenue, as Ezr 6:8. But it may mean a warrant to the captives to ask and receive the alms and charitable contributions of all the king's loving subjects. And we may suppose the Jews had conducted themselves so well among their neighbours that they would be as forward to accommodate them because they loved them as the Egyptians were because they were weary of them. At least many would be kind to them because they saw the government would take it well. Cyrus not only gave his good wishes with those that went ( Their God be with them, Ezr 1:3), but took care also to furnish them with such things as they needed. He took it for granted that those among them who were of ability would offer their free-will offerings for the house of God, to promote the rebuilding of it. But, besides that, he would have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.

Matthew Henry: Ezr 1:5-11

We are here told,

I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, Ezr 1:5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zec 4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer 50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb 11:8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Luk 4:18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, Ezr 1:2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Psa 110:3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, Ezr 1:6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account.

How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, Ezr 1:7, Ezr 1:8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (2Ti 2:19, 2Ti 2:20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel - a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (Ezr 1:8), and he took care for their safe conveyance to Jerusalem, Ezr 1:11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground.

Keil-Delitzsch: Ezr 1:1-4

In the first year of his rule over Babylon, Cyrus king of Persiaproclaimed throughout his whole kingdom, both by voice and writing, thatthe God of heaven had commanded him to build His temple at Jerusalem,and called upon the Jews living in exile to return to Jerusalem, and to buildthere the house of the God of Israel. At the same time, he exhorted all hissubjects to facilitate by gifts the journey of the Jews dwelling in theirmidst, and to assist by free-will offerings the building of the temple (Ezr 1:1-4). In consequence of this royal decree, those Jews whose spirit God hadraised up prepared for their return, and received from their neighbours giftsand free-will offerings (Ezr 1:5 and Ezr 1:6). Cyrus, moreover, delivered toSheshbazzar, the prince of Judah, the vessels of the temple whichNebuchadnezzar had brought from Jerusalem to Babylon.

Ezr 1:1

The edict of Cyrus . - Ezr 1:1 The opening word, " and in the firstyear,"etc., is to be explained by the circumstance that what is hererecorded forms also, in 2Ch 36:22 and 2Ch 36:23, the conclusion of thehistory of the kingdom of Judah at its destruction by the Chaldeans, and istransferred thence to the beginning of the history of the restoration of theJews by Cyrus. כּורשׁ is the Hebraized form of the ancientPersian Kurus, as Κῦρος , Cyrus, is called upon the monuments, and isperhaps connected with the Indian title Kuru; see Delitzsch on Isa 44:28. The first year of Cyrus is the first year of his rule over Babylon and theBabylonian empire.

(Note: Duplex fuit initium, Cyri Persarum regis; prius Persicum, idque antiquius, posterius Babylonicum. de quo Hesdras; quia dum Cyrus in Perside tantum regnaret, regnum ejus ad Judaeos, qui in Babylonia erant, nihil adtinuit . - Cleric. ad Esr. 1:1.)

פּרס - in the better editions, such as that of Norzi and J. H. Mich., with Pathach under ר , and only pointed פּרס with a graver pause, as with Silluk, 4:3, in the cuneiform inscriptions Pâraça - signifies in biblical phraseology the Persian empire; comp. Dan 5:28; Dan 6:9, etc. לכלות , that the word of Jahve might come to an end. כּלה , to be completed, 2Ch 29:34. The word of the Lord is completed when its fulfilment takes place; hence in the Vulg. ut compleretur , i.e., למלּאות , 2Ch 36:21. Here, however, 婢»לות is more appropriate, because the notion of the lapse or termination of the seventy years predominates. The statement of the prophet Jeremiah (Jer 25:11, etc., Jer 29:10; comp. 2Ch 36:21) concerning the desolation and servitude of Judah is here intended. These seventy years commenced with the first taking of Jerusalem by Nebuchadnezzar, when Daniel and other youths of the seed-royal were carried to Babylon (Dan 1:1-2) in the fourth year of King Jehoiakim; see the explanation of Dan 1:1. This year was the year 606 b.c.; hence the seventy years terminate in 536 b.c., the first year of the sole rule of Cyrus over the Babylonian empire. Then "Jahve stirred up the spirit of Coresh,"i.e., moved him, made him willing; comp. with this expression, 1Ch 5:26 and Hag 1:14. ויּעבר־קול , "he caused a voice to go forth,"i.e., he proclaimed by heralds; comp. Exo 36:6; 2Ch 30:5, etc. With this is zeugmatically combined the subsequent בּמכתּב וגם , so that the general notion of proclaiming has to be taken from יעבר קול , and supplied before these words. The sense is: he proclaimed throughout his whole realm by heralds, and also by written edicts.

Ezr 1:2

The proclamation - "Jahve the God of heaven hath given me all thekingdoms of the earth; and He hath charged me to build Him an house atJerusalem, which is in Judah"- corresponds with the edicts of the greatkings of Persia preserved in the cuneiform inscriptions, inasmuch as these,too, usually begin with the acknowledgment that they owe their power tothe god Ahuramazdâ (Ormuzd), the creator of heaven and earth.

(Note: Comp. e.g., the inscription of Elvend in three languages,explained in Joach. Ménant, Exposé des éléments de la grammaireassyrienne, Paris 1868, p. 302, whose Aryan text begins thus: Deusmagnus Auramazdâ, qui maximus deorum, qui hanc terram creavit, quihoc coelum creavit, qui homines creavit, qui potentiam (?) dedithominibus, qui Xerxem regem fecit , etc. An inscription of Xerxesbegins in a similar manner, according to Lassen, in Die altperisischenKeilinschriften , Bonn 1836, p. 172.)

In this edict, however, Cyrus expressly calls the God of heaven by HisIsraelitish name Jahve, and speaks of a commission from this God to buildHim a temple at Jerusalem. Hence it is manifest that Cyrus consciouslyentered into the purposes of Jahve, and sought, as far as he was concerned,to fulfil them. Bertheau thinks, on the contrary, that it is impossible todismiss the conjecture that our historian, guided by an uncertain tradition,and induced by his own historical prepossessions, remodelled the edict ofCyrus. There is, however, no sufficient foundation for such a conjecture. Ifthe first part of the book of Ezra is founded upon contemporary recordsof the events, this forbids an à priori assertion that the matter of theproclamation of Cyrus rests upon an uncertain tradition, and, on thecontrary, presupposes that the historian had accurate knowledge of itscontents. Hence, even if the thoroughly Israelitish stamp presented bythese verses can afford no support to the view that they faithfully reportthe contents of the royal edict, it certainly offers as little proof for theopinion that the Israelite historian remodelled the edict of Cyrus after anuncertain tradition, and from historical prepossessions. Even Bertheau finds the fact that Cyrus should have publicly made knownby a written edict the permission given to the Jews to depart, probable initself, and corroborated by the reference to such an edict in Ezr 5:17 andEzr 6:3. This edict of Cyrus, which was deposited in the house of the rolls inthe fortress of Achmetha, and still existed there in the reign of DariusHystaspis, contained, however, not merely the permission for the returnof the Jews to their native land, but, according to Ezr 6:3, the command ofCyrus to build the house of God at Jerusalem; and Bertheau himselfremarks on Ezr 6:3, etc.: "There is no reason to doubt the correctness ofthe statement that Cyrus, at the time he gave permission for the re-settlement of the community, also commanded the expenses of rebuildingthe temple to be defrayed from the public treasury."To say this, however,is to admit the historical accuracy of the actual contents of the edict, sinceit is hence manifest that Cyrus, of his own free will, not only granted tothe Jews permission to return to the land of their fathers, but alsocommanded the rebuilding of the temple at Jerusalem. Although, then, thisedict was composed, not in Hebrew, but in the current language of therealm, and is reproduced in this book only in a Hebrew translation, andalthough the occurrence of the name Jahve therein is not corroborated byEzr 6:3, yet these two circumstances by no means justify Bertheau'sconclusion, that "if Cyrus in this edict called the universal dominion ofwhich he boasted a gift of the god whom he worshipped as the creator ofheaven and earth, the Israelite translator, who could not designate this godby his Persian name, and who was persuaded that the God of Israel hadgiven the kingdom to Cyrus, must have bestowed upon the supreme God,whom Cyrus mocked, the name of Jahve, the God of heaven. When, then,it might further have been said in the document, that Cyrus had resolved,not without the consent of the supreme God, to provide for the rebuildingof the temple at Jerusalem, - and such a reference to the supreme God mightwell occur in the announcement of a royal resolution in a decree of Cyrus, - the Israelite translator could not again but conclude that Cyrus referred toJahve, and that Jahve had commanded him to provide for the building ofthe temple."For if Cyrus found himself impelled to the resolution of building a templeto the God of heaven in Jerusalem, i.e., of causing the temple destroyed byNebuchadnezzar to be rebuilt, he must have been acquainted with thisGod, have conceived a high respect for Him, and have honoured Him asthe God of heaven. It was not possible that he should arrive at such aresolution by faith in Ahuramazdâ, but only by means of facts which hadinspired him with reverence for the God of Israel. It is this considerationwhich bestows upon the statement of Josephus, Antt . xi. 1. 1, - that Cyruswas, by means of the predictions of Isaiah, Isa 41:25., Isa 44:28; Isa 45:1., whohad prophesied of him by name 200 years before, brought to theconviction that the God of the Jews was the Most High God, and was onthis account impelled to this resolution, - so high a degree of probability thatwe cannot but esteem its essence as historical.

For when we consider the position held by Daniel at the court of Dariusthe Mede, the father-in-law of Cyrus, - that he was there elevated to therank of one of the three presidents set over the 120 satraps of the realm,placed in the closest relation with the king, and highly esteemed by him(Dan 6), - we are perfectly justified in adopting the opinion that Cyrus hadbeen made acquainted with the God of the Jews, and with the propheciesof Isaiah concerning Coresh, by Daniel.

(Note: Hence not only ancient expositors, but also in very recenttimes Pressel ( Herzog's Realencycl . iii. p. 232), and A. Koehler, Haggai , p. 9, etc., defend the statement of Josephus, l.c. , ταῖτ ̓ (viz.,the previously quoted prophecy, Isa 44:28) οὖν ἀναγνόντα καὶ θαυμάσαντα τὸ θεῖον ὁρμή τις ἔλαβε καὶ φιλοτιμία ποιῆσαι τὰ γεγραμμένα , as historically authentic. Pressel remarks, "that HolyScripture shows what it was that made so favourable an impressionupon Cyrus, by relating the rôle played by Daniel at the overthrow ofthe Babylonian monarchy, Dan 5:28, Dan 5:30. What wonder was it that thefulfiller of this prediction should have felt himself attracted towardsthe prophet who uttered it, and should willingly restore the vesselswhich Belshazzar had that night committed the sin of polluting?"etc. The remark of Bertheau, on the contrary, "that history knows of noCyrus who consciously and voluntarily honours Jahve the God ofIsrael, and consciously and voluntarily receives and executes thecommands of this God,"is one of the arbitrary dicta of neologicalcriticism.)

Granting, then, that the edict of Cyrus may have been composed in thecurrent language of the realm, and not rendered word for word in Hebrewby the biblical author of the present narrative, its essential contents arenevertheless faithfully reproduced; and there are not sufficient groundseven for the view that the God who had inspired Cyrus with thisresolution was in the royal edict designated only as the God of heaven, andnot expressly called Jahve. Why may not Cyrus have designated the Godof heaven, to whom as the God of the Jews he had resolved to build atemple in Jerusalem, also by His name Jahve? According to polytheisticnotions, the worship of this God might be combined with the worship ofAhuramazdâ as the supreme God of the Persians. - On וגו עלי פּקד , J. H. Mich. well remarks: Mandavit mihi, nimirum dudum ante per Jesajam Isa 44:24-28, Isa 45:1-13, forte etiam per Danielem, qui annum hunc Cyri primum vivendo attigit (Dan 1:21; Dan 7:1) et Susis in Perside vixit Dan 8:2 (in saying which, he only infers too much from the lastpassage; see on Dan 8:2).

Ezr 1:3

In conformity with the command of God, Cyrus not only invitesthe Jews to return to Jerusalem, and to rebuild the temple, but alsorequires all his subjects to assist the returning Jews, and to give free-willofferings for the temple. מי בכם , who among youof all his people, refers to all those subjects of his realm to whom thedecree was to be made known; and all the people of Jahve is the wholenation of Israel, and not Judah only, although, according to Ezr 1:5, it wasmainly those only who belonged to Judah that availed themselves of thisroyal permission. עמּו אלהיו יהי , his God bewith him, is a wish for a blessing: comp. Jos 1:17; 1 Esdras 2:5, ἔστω ; while in 2Ch 36:23 we find, on the other hand, יהוה for יהי . This wish is followed by the summons to go up to Jerusalem and tobuild the temple, the reason for which is then expressed by the sentence,"He is the God which is in Jerusalem."

Ezr 1:4

וגו וכל־הנּשׁאר are all belonging to the people of God inthe provinces of Babylon, all the captives still living: comp. Neh 1:2.;Hagg. Ezr 2:3. These words stand first in an absolute sense, and וגו מכּל־מּקמות belongs to what follows: In all places where he (i.e.,each man) sojourneth, let the men of his place help him with gold, etc. Themen of his place are the non-Israelite inhabitants of the place. נשּׂא , to assist, like 1Ki 9:1. רכוּשׁ specified, besides gold,silver, and cattle, means moveable, various kinds. עם־הנּדבה , with,besides the free-will offering, i.e., as well as the same, and is thereforesupplied in Ezr 1:6 by על לבד . Free-will offerings for thetemple might also be gold, silver, and vessels: comp. Ezr 8:28; Exo 35:21.

Keil-Delitzsch: Ezr 1:5-6

In consequence of this royal summons, the heads of the houses of Judahand Benjamin, of the priests and Levites, - in short, all whose spirit Godstirred up, - rose to go up to build the house of God. The ל in לכל serves to comprise the remaining persons, and may therefore be renderedby, in short, or namely; comp. Ewald, §310, a . The relative sentence thendepends upon כּל without אשׁר . The thought is: All theJews were called upon to return, but those only obeyed the call whomGod made willing to build the temple at Jerusalem, i.e., whom the religiouscraving of their hearts impelled thereto. For, as Josephus says, Antt . xi. 1: πολλοὶ κατέμειναν ἐν τῇ Βαβυλῶνι τὰ κτήματα καταλιπεῖν οὐ θέλοντες .

Ezr 1:6

All their surrounders assisted them with gifts. The surroundersare the people of the places where Jews were making preparations forreturning; chiefly, therefore, their heathen neighbours (Ezr 1:4), but also thoseJews who remained in Babylon. חזּקוּ בידיהם is notidentical in meaning with יד חזּק , to strengthen, e.g., Jer 23:14; Neh 2:18; but with החזיק בּיד , the Piel herestanding instead of the elsewhere usual Hiphil: to grasp by the hand, i.e.,to assist; comp. Lev 25:34. על לבד , separated to, besides;elsewhere joined with מן , Exo 12:37, etc. התנדּב connected with כּל without אשׁר , as the verbum fin . in Ezr 1:5,1Ch 29:3, and elsewhere. האלהים לבית must,according to Ezr 1:4, be supplied mentally; comp. Ezr 2:68; Ezr 3:5; 1Ch 29:9, 1Ch 29:17.

Keil-Delitzsch: Ezr 1:7-10

King Cyrus, moreover, caused those sacred vessels of the temple whichhad been carried away by Nebuchadnezzar to be brought forth, anddelivered them by the hand of his treasurer to Sheshbazzar, the prince ofJudah, for the use of the house of God which was about to be built. הוציא , to fetch out from the royal treasury. The "vessels of thehouse of Jahve"are the gold and silver vessels of the temple whichNebuchadnezzar, at the first taking of Jerusalem in the reign of Jehoiakim,carried away to Babylon, and lodged in the treasure-house of his god (2Ch 36:7 and Dan 1:2). For those which he took at its second conquestwere broken up (2Ki 24:13); and the other gold and silver goodswhich, as well as the large brazen implements, were taken at the thirdconquest, and the destruction of the temple (2Ki 25:14.; Jer 52:18.),would hardly have been preserved by the Chaldeans, but rather made useof as valuable booty.

Ezr 1:8

Cyrus delivered these vessels יד על , into the handof the treasurer, to whose care they were entrusted; i.e., placed them underhis inspection, that they might be faithfully restored. ממרדת isMithridates. נּזבּר , answering to the Zend gazabara , means treasurer(see comm. on Dan. p. 514, note 4). This officer counted them out to theprince of Judah Sheshbazzar, undoubtedly the Chaldee name ofZerubbabel. For, according to Ezr 5:14, Ezr 5:16, שׁשׁבּצּר was thegovernor ( פּחה ) placed by Cyrus over the new community inJudah and Jerusalem, and who, according to Ezr 1:11 of the present chapter,returned to Jerusalem at the head of those who departed from Babylon;while we are informed (Ezr 2:2; Ezr 3:1, Ezr 3:8, and Ezr 4:3; Ezr 5:2) that Zerubbabel wasnot only at the head of the returning Jews, but also presided as secularruler over the settlement of the community in Judah and Jerusalem. Theidentity of Sheshbazzar with Zerubbabel, which has been objected to bySchrader and Nöldeke, is placed beyond a doubt by a comparison of Ezr 5:16with Ezr 3:8, etc., Ezr 5:2 : for in Ezr 5:16 Sheshbazzar is named as he who laid thefoundation of the new temple in Jerusalem; and this, according to Ezr 5:2 andEzr 3:8, was done by Zerubbabel. The view, too, that Zerubbabel, besides thishis Hebrew name, had, as the official of the Persian king, also a Chaldeename, is in complete analogy with the case of Daniel and his threecompanions, who, on being taken into the service of the Babylonian king,received Chaldee names (Dan 1:7). Zerubbabel, moreover, seems, even before his appointment of פּחה to the Jewish community in Judah, to have held some office ineither the Babylonian or Persian Court or State; for Cyrus would hardlyhave entrusted this office to any private individual among the Jews. Themeaning of the word שׁשׁבּצּר is not yet ascertained: in thelxx it is written Σασαβασάρ , Σαβαχασάρ , and Σαναβάσσαρος ; 1 Esdras has Σαμανασσάρ , or, according to better MSS, Σαναβασσάρ ; and Josephus, l.c., Ἀβασσάρ .

Ezr 1:9-10

The enumeration of the vessels: 1. אגרטלים of gold 30, andof silver 1000. The word occurs only here, and is translated in theSeptuagint ψυκτῆρες ; in 1 Esdr. 2:11, σπονδεῖα . The Talmudicexplanation of Aben Ezra, "vessels for collecting the blood of the sacrificedlambs,"is derived from אגר , to collect, and טלה , a lamb, but iscertainly untenable. עגרטל is probably connected with Arab. qarṭallah , the rabbinical קרטיל , the Syriac karṭālā' , the Greek κάρταλλος or κάρταλος , a basket (according to Suidas), κάρταλος having no etymology inGreek; but can hardly be derived, as by Meier, hebr. Wurzelwörterbuch , p. 683, from the Syriac ‛rṭl , nudavit , to make bare, the Arabic ‛arṭala , to makeempty, to hollow, with the sense of hollow basins. 2. מחלפים 29. This word also occurs only here. The Sept. has παρηλλαγμένα (interpreting etymologically after חלף ), 1 Esdr. θυΐ́σκαι , the Vulg. cultri , sacrificial knives, according tothe rabbinical interpretation, which is based upon חלף , in the sense of topierce, to cut through (Jdg 5:26; Job 20:24). This meaning is, however,certainly incorrect, being based linguistically upon a mere conjecture, andnot even offering an appropriate sense, since we do not expect to findknives between vessels and dishes. Ewald ( Gesch . iv. p. 88), from theanalogy of מחלפות (Jdg 16:13, Jdg 16:19), plaits, supposes vesselsornamented with plaited or net work; and Bertheau, vessels bored after themanner of a grating for censing, closed fire-pans with holes and slits. All is,however, uncertain. 3. כּפורים , goblets (goblets with covers; comp. 1Ch 15:18) of gold, 30; and of silver, 410. The word משׁנים isobscure; connected with כּסף כּפורי כּס it can only meangoblets of a second order (comp. 1Ch 15:18). Such an addition appears, however, superfluous; the notion of a secondorder or class being already involved in their being of silver, whencompared with the golden goblets. Hence Bertheau supposes משׁנים to be a numeral corrupted by a false reading; and the more so,because the sum-total given in Ezr 1:11 seems to require a larger number than410. These reasons, however, are not insuperable. The notion of a secondorder of vessels need not lie in their being composed of a less valuablemetal, but may also be used to define the sort of implement; and thedifference between the separate numbers and the sum-total is not perfectlyreconciled by altering משׁנים into אלפים , 2000. 4. 1000other vessels or implements.

Keil-Delitzsch: Ezr 1:11

"All the vessels of gold and of silver were five thousand and fourhundred."But only 30 + 1000 אנרטלים , 29 מחלפים , 30 + 410 coveredgoblets, and 1000 other vessels are enumerated, making together 2499. Thesame numbers are found in the lxx. Ancient interpreters reconciled thedifference by the supposition that in the separate statements only thelarger and more valuable vessels are specified, while in the sum-total thegreater and lesser are reckoned together. This reconciliation of thediscrepancy is, however, evidently arbitrary, and cannot be justified by areference to 2Ch 36:18, where the taking away of the greater and lesservessels of the temple at the destruction of Jerusalem is spoken of. In Ezr 1:11it is indisputably intended to give the sum-total according to theenumeration of the separate numbers. The difference between the twostatements has certainly arisen from errors in the numbers, for thecorrection of which the means are indeed wanting. The error may besupposed to exist in the sum-total, where, instead of 5400, perhaps 2500should be read, which sum may have been named in round numbers insteadof 2499.

(Note: Ewald (Gesch. iv. p. 88) and Bertheau think they find in 1Esdr. 2:12, 13, a basis for ascertaining the correct number. In thispassage 1000 golden and 1000 silver σπονδεῖα , 29 silver θυΐ́σκαι , 30golden and 2410 silver φιάλαι , and 1000 other vessels, areenumerated (1000 + 10000 + 29 + 30 + 2410 + 1000 = 5469); whilethe total is said to be 5469. But 1000 golden σπονδεῖα bear noproportion to 1000 silver, still less do 30 golden φιάλαι to 2410silver. Hence Bertheau is of opinion that the more definite statement30, of the Hebrew text, is to be regarded as original, instead of thefirst 1000; that, on the other hand, instead of the 30 golden כּפורים , 1000 originally stood in the text, making the total 5469. Ewald thinks that we must read 1030 instead of 1000 golden אגרטלים ( σπονδεῖα ), and make the total 5499. In opposition to theseconjectures, we prefer abiding by the Hebrew text; for the numbers of1 Esdras are evidently the result of an artificial, yet unskilfulreconciliation of the discrepancy. It cannot be inferred, from the factthat Ezra subsequently, at his return to Jerusalem, brought with him20 golden כּפורים , that the number of 30 such כּפורים given inthis passage is too small.)

הגּולה העלות עם , at the bringing up of thecarried away, i.e., when they were brought up from Babylon to Jerusalem. The infinitive Niphal העלות , with a passive signification,occurs also Jer 37:11.

Constable: Ezr 1:1--6:22

I. THE FIRST RETURN UNDER SHESHBAZZAR chs. 1--6

"This whole section (Ezra 1-6) emphasizes God's sovereignty and his providence; God works in history to fulfill his will."¹⁵

Constable: Ezr 1:1-11

1. The edict of Cyrus and its consequences ch. 1

God had warned his people Israel that disobedience to the Mosaic Covenant might result in exile from the Promised Land if that disobedience was wide-spread and prolonged (cf. Lev. 26:14, 33; Deut. 28:36, 48, 63). This is really what happened. The Assyrians under Shalmaneser V took over the Northern Kingdom of Israel (2 Kings 17:1-6; cf. 15:29) and deported the people to Assyria (2 Kings 17:6) in 722 B.C. The Neo-Babylonian Empire replaced Assyria as the major political force in the ancient Near East in 605 B.C. Later that same year the Babylonian army under Nebuchadnezzar invaded the Southern Kingdom of Judah and took some of the Jews captive to Babylon (2 Kings 24:1-4). Two more invasions and deportations by Nebuchadnezzar followed in 597 and 586 B.C. (2 Kings 24:10-17; 25:1-7). However, God had also promised that if His people in exile repented and returned to Him He would restore them to the Promised Land (Lev. 26:40-45; Deut. 30:1-5).

Over a century before the exile began Isaiah not only prophesied that Israel would experience exile but that she would eventually return to the land. Isaiah revealed that the name of the king who would allow Israel to return would be Cyrus (Isa. 44:28; 45:1). Cyrus inherited the throne of Anshan, a small state near the Persian Gulf, in 559 B.C. Due to his great leadership ability he was able to unite the Persian people. He then attacked the neighboring Medes and took their capital city, Ecbatana, without a battle. The Median soldiers abandoned their king to side with Cyrus. He then welded these two great peoples into the Medo-Persian Empire. He next conquered Lydia and Anatolia (the western part of modern Turkey) in 547-546 B.C. The Babylonian Empire was then in a weakened condition. Cyrus invaded its capital, Babylon, by diverting the waters of the Euphrates River that ran through the city and marching under the city wall on the dry riverbed. This took place in 539 B.C. This victory enabled Cyrus to establish Medo-Persia as the major political power in the ancient Near East.¹⁶

"From east to west, it [the Persian Empire] was as wide as the continental United States."¹⁷

Cyrus adopted a policy toward conquered peoples within his empire that was opposite to that of his Assyrian and Babylonian predecessors. They had deported defeated people from their homelands to minimize the threat of revolution. Cyrus on the other hand decided to allow these people to return to their former homes believing that this would please them and would discourage them from rebelling.

"Cyrus was one of the truly enlightened rulers of ancient times. Instead of crushing national sentiment by brutality and deportation as the Assyrians had, it was his aim to allow subject peoples as far as possible to enjoy cultural autonomy within the framework of the empire. Though he and his successors kept firm control through a complex bureaucracy--most of the high officials of which were Persians or Medes--through their army, and through an efficient system of communications, their rule was not harsh. Rather, they preferred to respect the customs of their subjects, to protect and foster their established cults and, where they could, to entrust responsibility to native princes."¹⁸

Constable: Ezr 1:1-4

Cyrus' edict 1:1-4

"It is not strange according to the Semitic style to start a book with a waw ["And" or "Now"], especially when the author intended to write a continuation of the history of his people. He connects the history which he wants to write with the already-written history of his people by using the conjunction and.'"¹⁹

One of Cyrus' first official acts after capturing Babylon was to allow the Jews to return to their land. This took place in his "first year" (v. 1) as king over all Medo-Persia including Babylonia (i.e., 538 B.C.). The writer of Ezra regarded 539 B.C. as the beginning of Cyrus' reign probably because when Cyrus defeated Babylonia he gained authority over Palestine that had until then been under Babylonian sovereignty.

Chronology of Ezra 1-6
539	Cyrus conquered Babylon and took over the Babylonian Empire.
538	Cyrus' first year. He issued his decree.
537	Sheshbazzar returned with almost 50,000 Jews.The returnees rebuilt the altar in Jerusalem, offered sacrifices, and celebrated the Feast of Tabernacles.
536	The returnees laid the temple foundation.Reconstruction ceased due to opposition.
535
534
533
532
531
530	Cyrus died and Cambyses II began reigning.
529
528
527
526
525	Cambyses conquered Egypt.
524
523
522	Cambyses died and Darius I (Hystaspes) began reigning.
521
520	Haggai urged the people to resume temple construction, and they did so. Darius confirmed Cyrus' decree.Zechariah began ministering.
519
518
517
516
515	The people completed temple construction and celebrated the feasts of Passover and Unleavened Bread.

About 150 years earlier Jeremiah had prophesied that the Babylonian captivity would last 70 years (Jer. 25:12; 29:10).

Cyrus proclaimed his edict 67 years after the first Babylonian deportation from Judah (605 B.C.). Important matters were put in writing in the ancient Near East.²⁰

Verse 2 reads as though Cyrus was a believer in Yahweh. However, Isaiah predicted that he would not be (Isa. 45:4-5). Evidently he was a polytheist and worshipped several gods.²¹ On the "Cyrus Cylinder," the clay cylinder on which Cyrus recorded his capture of Babylon, the king gave credit to Marduk for his success. He said he hoped the people under his authority would pray for him to Bel and Nebo.²² Probably Cyrus gave lip-service to all the gods his people worshipped, but the evidence suggests that he did not believe Yahweh was the only true God.

Apparently Cyrus knew about Isaiah's prophecies concerning himself (v. 2; cf. Isa. 41:2; 44:28; 45:1, 4-5, 12, 13).

He ". . . read this, and . . . an earnest desire and ambition seized upon him to fulfill what was so written."²³

The "house in Jerusalem" (v. 2) was, of course, a house of worship, the temple. Cyrus not only gave permission for the Jews to return to Jerusalem (v. 3), but he encouraged them to rebuild the temple (v. 3). He also urged their neighbors to support this project financially (v. 4).

"The Holy City and the house of God are both prominent subjects in Ezra-Nehemiah. Jerusalem occurs eighty-six times, and the phrases temple,' house of the Lord,' and house of God' appear fifty-three times."²⁴

"Although they are neither great literature nor important historical sources, the Murashu documents do provide a significant glimpse into the social and commercial life of a Babylonian city [i.e., Nippur] under Persian rule, and thus help to augment our knowledge of the onomastic practices, occupations and circumstances of the Diaspora. Like their contemporaries at Elepantine [in Egypt], by the fifth century B.C. the exiles at Nippur had become fully integrated into the economic life of their society, fulfilling the injunctions of Jeremiah 19:5ff. Perhaps even more thoroughly than the prophet had intended!"²⁵

Constable: Ezr 1:5-6

The people's response 1:5-6

Judah and Benjamin were the only tribes the writer mentioned because these were the tribes that made up the Southern Kingdom that had suffered exile in Babylon. Those who gave to the reconstruction project evidently included Jews who decided to remain in Babylon as well as Babylonian Gentiles. Many Jews chose not to return because they did not want to leave their possessions.²⁶ This was contrary to the will of God (Isa. 48:20; Jer. 50:8; 51:6; cf. Jer. 29:10; Deut. 30:1-5). They should have returned.

Constable: Ezr 1:7-11

Preparations for the return 1:7-11

Often warring armies in the ancient Near East carried images of their gods into battle to help secure victory (cf. 2 Sam. 5:21; 1 Chron. 14:12). When one army defeated the other the victors would take the images of their defeated foes captive and lock them up to testify to the impotence of those gods.

"To displace the authority of a city, it was normal practice for a conquering power to carry off the emblems of deity (cf. Jeremiah 48:7)."²⁷

Since the Israelites had no images of Yahweh, Nebuchadnezzar took the temple utensils in their place.²⁸ Cyrus released these utensils so the returning Jews could take them back to Jerusalem (cf. Dan. 5:1-4).

"The return of the temple vessels (Ezra 1:7) reverses this and empowers Jerusalem once more in Persian eyes to become the city of Yahweh. Doubtless in this task Cyrus saw himself in typical Achaemenid fashion, as the representative and thus the servant' of Yahweh."²⁹

Sheshbazzar was evidently the uncle of Zerubbabel (1 Chron. 3:17-19).³⁰ He seems to have been the leader and governor when the first group of captives returned.³¹ Shenazzar was a variation of the name Sheshbazzar.³² The writer named both Sheshbazzar and Zerubbabel as having had a part in the rebuilding of the temple (Ezra 5:16; Hag. 1:1, 12; Zech. 4:9). It seems most probable that Zerubbabel succeeded his uncle as the chief man in the restoration leadership since Zerubbabel became the governor of Judah (Hag. 1:1, 14; 2:2, 21). These were, therefore, not two names for the same man (cf. 1 Esdras 6:18).

The inventory of temple articles here (vv. 9-11) does not add up. Verses 9 and 10 give the following quantities.

Gold dishes	30
Silver dishes	1,000
Others	29
Gold bowls	30
Silver bowls	410
Other articles	1,000
Total	2,499

However verse 11 says the total was 5,400. Perhaps the writer counted only the larger³³ or most important³⁴ vessels and the 5,400 figure includes the grand total including many lesser vessels.

"The closing words of the chapter, from Babylon to Jerusalem, mark one of the turning points of history."³⁵

"Throughout chap. 1 the author's purpose was clearly to show the small postexilic Jewish community their legitimate continuity with the preexilic community and with God's plan of redemption. Therefore he used motifs from the exodus; he emphasized God's providence; he mentioned Judah, Benjamin, priests, and Levites; and he explained that even the former articles from the temple had been returned."³⁶

Guzik: Ezr 1:1-11

Ezra 1 - Cyrus Allows the Exiles to Return

A. The decree of Cyrus the Persian.

1. (1) God stirs Cyrus to make a decree.

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

a. Now in the first year of Cyrus king of Persia: God gave the Persian king a sense of urgency about this, and the relief from exile was granted the very first year of his reign as the LORD stirred up his spirit.

i. Cyrus made a decree giving the Jewish exiles in his empire the right to return to Jerusalem and rebuild the temple in 538 B.C. (Ezra 1:1-4 and Ezra 5:13-17). "The greater part of this book, though it bears the name of Ezra, tells of the pioneers who came back from exile to Jerusalem a whole lifetime before him. We shall not meet Ezra till chapter 7." (Kidner)

ii. It is quite possible that the Prophet Daniel was instrumental in this stirring of Cyrus. He may have showed the king the prophecies of Jeremiah 25:8-13 and Jeremiah 29:10-14, which refer to the punishment of Babylon and the end of Israel's exile. And if he showed Cyrus such prophecies, he almost certainly would have included Isaiah 44:28-45:5, which mentions Cyrus by name some 150 years before he was born.

iii. "Josephus accounts for his partiality to the Jews from this circumstance; that he was shown the places in Isaiah the prophet where he is mentioned by name, and his exploits and conquests foretold." (Clarke)

iv. "We know that Persian kings paid close heed to prophecies: Cambyses to Egyptian oracles, Darius and Xerxes to Greek oracles (Herodotus 8.133; 9.42, 151)." (Yamauchi)

vi. "The difference between 'sacred' and 'profane' history is not that one is under His direct control, and the other is not. What was true of Cyrus and his policy is as true of England. Would that politicians and all men recognized the fact as clearly as this historian did!" (Maclaren)

b. And also put it in writing: This writing was also recorded in 2 Chronicles 36:22-23, but existed in contemporary documents that have been discovered by archaeologists.

i. "Cyrus's policy of cooperating with local religions and of encouraging the return of exiles has received explicit archaeological confirmation from the inscriptions of the king himself (cf. especially the famous 'Cyrus Cylinder')." (Payne)

2. (2-4) The decree Cyrus made.

Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the LORD God of Israel (He is God), which is in Jerusalem. And whoever is left in any place where he dwells, let the men of his place help him with silver and gold, with goods and livestock, besides the freewill offerings for the house of God which is in Jerusalem.

a. All the kingdoms of the earth the LORD God of heaven has given me: This remarkable recognition of God's hand upon his life may be connected with the remarkable prophecies regarding Cyrus in Isaiah 44:28-45:4.

i. Yet it was also according to the general policy of the Persians. "A notable feature of the Persian empire was its integration of a great diversity of peoples into a singe administrative system, while maintaining at the same time a tradition of respect for their local customs and beliefs . . . they were encouraged to seek the king's welfare by observing the proper forms of their own religions." (Kidner)

ii. "The so-called Cyrus Cylinder, from which the following is an extract, gives his own account of this: 'I return to these sacred cities . . ., the sanctuaries of which have been in ruins for a long time, the images which (used) to live therein and established for them permanent sanctuaries. I (also) gathered all their (former) inhabitants and returned (to them) their habitations . . . May all the gods whom I have resettled in their sacred cities ask daily Bel and Nebo for a long life for me . . .; to Marduk, my lord, may they say this: 'Cyrus, the king who worships you, and Cambyses, his son . . .'" (Kidner)

b. He has commanded me to build Him a house at Jerusalem: The command of Cyrus not only allowed the return of the exiled people, but also a rebuilding of the destroyed temple.

i. " 'To build him a house' is a deliberate echo of the central promise of the Davidic covenant (cf. 1 Chronicles 17:11-12; 22:10; 28:6; 2 Chronicles 6:9-10). Cyrus of course is thinking only of the house in Jerusalem, but in the Chronicler's thought this phrase is inevitably connected with both houses of the Davidic covenant, the dynasty as well as the temple." (Selman)

c. Who is among you of all His people? May the LORD his God be with him, and let him go up to Jerusalem: The Books of 1 and 2 Chronicles end with this wonderful and remarkable encouragement to return and rebuild Jerusalem. This was the necessary and helpful encouragement to the first readers of Chronicles, letting them see their connection with God's broader plan of the ages.

i. Sadly, only a small percentage decided to return from exile; but those who did needed the encouragement to know they were making a valuable contribution to God's work. In passages such as Isaiah 10:22, God promised that a remnant would return from exile - and only a remnant.

ii. "After the deportations only the poor of the land - the vine-growers and farmers - were left (2 Kings 25:12; Jeremiah 39:10; 40:7; 52:16). They occupied the vacant lands (Jeremiah 6:12). A few refugees who fled to different areas drifted back (Jeremiah 40:11-12). For the next fifty years those left behind eked out a precarious existence under the Babylonian yoke (Lamentations 5:2-5), subjected to ill treatment and forced labor (Lamentations 5:11-13)." (Yamauchi)

d. Besides the freewill offerings for the house of God which is in Jerusalem: This introduces a central theme for the Book of Ezra - the rebuilding of the temple. Beginning with the decree of Cyrus, the intention was not merely to return and reoccupy Jerusalem but to also rebuild the temple.

i. "Thus we see from the first that the idea which characterizes the restoration is religious. The exiles return as a Church. The goal of their pilgrimage is a holy site. The one work they are to aim at achieving is to further the worship of their God." (Adeney)

B. The response of the people to the invitation to go back to Jerusalem.

1. (5-6) Those returning to Jerusalem are encouraged.

Then the heads of the fathers' houses of Judah and Benjamin, and the priests and the Levites, with all whose spirits God had moved, arose to go up and build the house of the LORD which is in Jerusalem. And all those who were around them encouraged them with articles of silver and gold, with goods and livestock, and with precious things, besides all that was willingly offered.

a. With all whose spirits God had moved: Though the returning exiles were a minority, they were a spirit-stirred minority. They were dedicated to the difficult and discouraging task of returning to a ruined city and once there to build the house of the LORD which is in Jerusalem.

i. It was essential that God move the spirits of these returning exiles, because they faced many difficulties.

· The journey itself was long, dangerous, and expensive.

· They returned to a city in ruins with no proper homes, roads, or city institutions.

· They didn't have all the material resources they needed.

· They didn't all return to Jerusalem but spread out over the province of Judea.

· They had many enemies.

· Their land was actually the possession of another empire.

ii. "The chief of the fathers of Judah and Benjamin; and with them some of the other tribes, as appears from 1 Chronicles 9:3; but these only are named, because they were most considerable for number and quality." (Poole)

b. Arose to go up and build the house of the LORD: So, a good number of the descendants of those exiled some two generations before decided to return to their ancestral land. These went; substantially more stayed behind in the land of their exile.

c. And all those who were around them encouraged them: This encouragement was more than verbal; it was tangible encouragement of financial and practical backing for the work. We can imagine that many of those who decided to stay in their lands of exile still were happy that others were going to build the house of the LORD and wanted to support that work.

i. "An important difference between the deportations by the Babylonians and by the Assyrians is that the Babylonians did not replace the deportees with pagan newcomers. Thus Judah, though devastated, was not contaminated with polytheism to the same degree as Israel." (Yamauchi)

ii. Yamauchi mentions a cave inscription from this period, found at Khirbet Beit Lei, five miles east of Lachish. The inscription reads, "I am Yahweh thy God: I will accept the cities of Judah and will redeem Jerusalem." It has been suggested that this may reflect the mind of a returning exile, expressing his trust in God's faithfulness to restore despite the desolation of Jerusalem.

2. (7-11) The return of the articles of the house of the LORD.

King Cyrus also brought out the articles of the house of the LORD, which Nebuchadnezzar had taken from Jerusalem and put in the temple of his gods; and Cyrus king of Persia brought them out by the hand of Mithredath the treasurer, and counted them out to Sheshbazzar the prince of Judah. This is the number of them: thirty gold platters, one thousand silver platters, twenty-nine knives, thirty gold basins, four hundred and ten silver basins of a similar kind, and one thousand other articles. All the articles of gold and silver were five thousand four hundred. All these Sheshbazzar took with the captives who were brought from Babylon to Jerusalem.

a. King Cyrus also brought out the articles of the house of the LORD: When Jerusalem was conquered the remaining treasures of the temple were taken to Babylon (2 Chronicles 36:18). Now, after conquering the Babylonians, Cyrus adopted a much more generous policy towards their subject peoples, including the Jewish people.

i. "Objection. These are said to have been cut in pieces, 2 Kings 24:13; how then are the here returned? Answer. That Hebrew word used 2 Kings 24:13, signifies not so properly to cut in pieces as to cut off, as from the use of the word, Deuteronomy 25:12; 2 Samuel 4:12; 2 Kings 18:16; Jeremiah 9:26. And these vessels, when they were taken away from it, because they had for so long been so constantly, and as it were inseparably, united to it, and kept in it." (Poole)

b. Sheshbazzar the prince of Judah: This man was an important leader of this first part of the resettlement of Judah. Some believe that he was a partner to Zerubbabel (Ezra 2:2, 3:2), and others believe that these were simply two names for the same person.

i. "There is a view that Sheshbazzar was a second name for Zerubbabel, used in all transactions with the ruling power . . . Alternatively Sheshbazzar and Zerubbabel may have been, respectively, the official and unofficial leaders of the enterprise. Neither view is without its difficulties." (Kidner)

ii. "This was probably the Chaldean name of him who was originally called Zerubbabel: the former signifies joy in affliction; the latter, a stranger in Babylon. The latter may be designed to refer to his captive state; the former to the prospect of release." (Clarke)

c. This is the number of them: The careful reckoning of the returned articles shows how valued they were and how carefully they were treated.

i. What is conspicuously missing from the list is any mention of the more significant articles of the temple - the altar of incense, the table of showbread, the brazen altar, the golden lampstand, and especially the ark of the covenant. These articles were presumably lost to history at the destruction of the temple by the Babylonians.

ii. "The businesslike transfer of articles, 'counted out' from one custodian to another, may have been outwardly undramatic, but it was momentous. The closing words of the chapter, from Babylonia to Jerusalem, mark one of the turning points of history." (Kidner)

iii. "We might have expected some kind of production of the enthusiasm of the returning exiles, some account of how they were sent on their journey, something which we should have felt worthier of the occasion than a list of bowls and nine-and-twenty knives. . . . The list here indicates the pride and joy with which the long hidden and often desecrated vessels were received." (Maclaren)

iv. "Had they not been things of great price and use, they would not have been numbered . . . Men use not count how many pebbles they have in their yard, or piles of grass in their field, as they do how many pence in their purse or sheep in their fold." (Trapp)

v. "They show that the generosity of Cyrus in restoring so great a hoard was genuine and considerable. It might have been urged that after the treasures had been lying for two generations in a heathen temple the original owners had lost all claim upon them. It might have been said that they had been contaminated by this long residence among the abominations of Babylonian idolatry. The restoration of them swept away all such ideas." (Adeney)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Ezr 1:8

EZRA 1:8 —Who is Sheshbazzar?

PROBLEM: When Cyrus the king of Persia allowed the Israelites to return to Jerusalem, he gave back the articles of the house of the Lord which Nebuchadnezzar had taken. According to Ezra 1:8 , Cyrus counted out into the hands of Sheshbazzar the prince of Judah the treasures that Nebuchadnezzar had taken. Who was this Sheshbazzar?

SOLUTION: There have been two proposals as to the identity of Sheshbazzar. First, some commentators claim that Sheshbazzar was the court name of Zerubbabel. The giving of court names was quite common during the captivity of Israel in Babylon. Daniel’s court name was Belteshazzar ( Dan. 1:7 ). One weakness of this view is that it is not clear whether or not Sheshbazzar is a Babylonian name, and usually, an Israelite who had received a court name, had also been given a Hebrew name by his parents. Neither Sheshbazzar nor Zerubbabel are Hebrew names, and neither can be conclusively identified as Babylonian.

Second, other commentators claim that Sheshbazzar is the court name of Shealtiel, Zerubbabel’s adopted father. This involves an explanation as to why Sheshbazzar is identified as “the prince of Judah” in Ezra 1:8 . It is proposed that Shealtiel/Sheshbazzar was assigned to this position by the Babylonian governor, and that this position passed on to Zerubbabel after Shealtiel/Sheshbazzar’s death. Ezra 5:16 states that it was Sheshbazzar who “laid the foundation of the house of God.” Since Ezra 3 does not specifically name Sheshbazzar as participating in the laying of this foundation, it can be assumed that Shealtiel/Sheshbazzar and Zerubbabel participated in the project together as a father/son team, and Sheshbazzar is just not mentioned. One weakness of this position is that there is no indication that there were two persons functioning as joint governors of Jerusalem. Also, there is the fact that the name Sheshbazzar is not mentioned in the long list recorded in Ezra 2 of those who came back with Zerubbabel.

The fact that Sheshbazzar’s name is not mentioned again after Ezra 5:16 can be explained from the point of view of either proposal. If Sheshbazzar and Shealtiel are one person, then perhaps he died shortly after the laying of the foundation. If Sheshbazzar and Zerubbabel are one person, then the court name was simply dropped, and the given name Zerubbabel was retained. Either explanation, however, provides a reasonable solution, and there is no real reason to assume an error or contradiction here.   

Introduction / Outline

JFB: Ezra (Book Introduction)

EZRA was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Roman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first six chapters, and which relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zerubbabel with the consequent rebuilding of the temple and the re-establishment of the divine service. The other part, embraced in the four concluding chapters, narrates the journey of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all its splendor, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on Ezr 5:4, where the words, "Then said we unto them after this manner, What are the names of the men that make this building?" have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objection, as the words in question did not refer to the writer, but were used by Tatnai and his associates [Ezr 5:3]. The style and unity of object in the book clearly prove it to have been the production of but one author. The canonical authority of this book is well established; but another under the name of Ezra is rejected as apocryphal.

JFB: Ezra (Outline)

• PROCLAMATION OF CYRUS FOR BUILDING THE TEMPLE. (Ezr 1:1-6)
• CYRUS RESTORES THE VESSELS. (Ezr 1:7-11)
• NUMBER OF THE PEOPLE THAT TURNED. (Ezra 2:1-70)
• THE ALTAR SET UP. (Ezr 3:1-13)
• OFFERINGS RENEWED. (Ezr 3:4-7)
• THE FOUNDATION OF THE TEMPLE LAID. (Ezr 3:8-13)
• THE BUILDING HINDERED. (Ezr 4:1-6)
• LETTER TO ARTAXERXES. (Ezra 4:7-24)
• ZERUBBABEL AND JESHUA SET FORWARD THE BUILDING OF THE TEMPLE IN THE REIGN OF DARIUS. (Ezra 5:1-17)
• DARIUS' DECREE FOR ADVANCING THE BUILDING. (Ezr 6:1-12)
• THE TEMPLE FINISHED. (Ezr 6:13-15)
• FEASTS OF THE DEDICATION. (Ezr 6:16-18)
• AND OF THE PASSOVER. (Ezr 6:19-22)
• EZRA GOES UP TO JERUSALEM. (Ezr 7:1-10)
• GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
• EZRA BLESSES GOD FOR THIS FAVOR. (Ezr 7:27-28)
• EZRA'S COMPANIONS FROM BABYLON. (Ezr 8:1-14)
• HE SENDS TO IDDO FOR MINISTERS FOR THE TEMPLE SERVICE. (Ezr 8:15-20)
• A FAST PROCLAIMED. (Ezra 8:21-36)
• EZRA MOURNS FOR THE AFFINITY OF THE PEOPLE WITH STRANGERS. (Ezr 9:1-4)
• EZRA REFORMS THE STRANGE MARRIAGES. (Ezra 10:1-17)
• THOSE THAT HAD TAKEN STRANGE WIVES. (Ezra 10:18-44)

TSK: Ezra (Book Introduction)

This book details the events of a very interesting period of the Sacred History, when, according to the decree of Providence, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and restored to the land of their fathers. This book informs us how the Divine goodness accomplished this most gracious design, and the movers and agents He employed on the occasion. Ezra was undoubtedly the chief agent under God in effecting this arduous work; and his zeal, piety, knowledge, and discretion, appear here in a most conspicuous point of view, and claim our utmost admiration. Descended from Seraiah, in a direct line from Aaron, he seems to have united all the requisites of a profound statesmen with the functions of the sacerdotal character. He appears to have made the Sacred Scriptures, during the captivity, his peculiar study; and, perhaps assisted by Nehemiah and the great synagogue, he corrected the errors which had crept into the Sacred Writings, through the negligence or mistake of transcribers; he collected all the books of which the Sacred Scriptures then consisted, disposed them in their proper order, and settled the canon of Scriptures for his time; he occasionally added, under the dictation of the Holy Spirit, whatever appeared necessary for the purpose of illustrating, completing, or connecting them; he substituted the modern for the ancient names of some places, which had now become obsolete; and transcribed the whole of the Scriptures into the Chaldee character. He is said to have lived to the age of 120 years, and, according to Josephus, was buried in Jerusalem; but the Jews believe he died in Persia, in a second journey to Artaxerxes, where his tomb is shown in the city of Zamusa. Though not styled a prophet, he wrote under the Divine Spirit; and the canonical authority of his book has never been disputed. It is written with all the spirit and fidelity that could be displayed by a writer of contemporary times; and those parts which chiefly consist of letters, decrees, etc., are written in Chaldee, because it seemed more suitable to the fidelity of a sacred historian to give these official documents, as they may be termed, in the original language, especially as the people, recently returned from the captivity, were familiar, and perhaps more conversant with the Chaldee, than with the Hebrew.

TSK: Ezra 1 (Chapter Introduction)

Overview

Ezr 1:1, The proclamation of Cyrus for the building of the temple; Ezr 1:5, The people provide for their return; Ezr 1:7, Cyrus restores the vessels of the temple to Sheshbazzar.

Poole: Ezra (Book Introduction)

THE ARGUMENT

THAT this book of EZRA is part of the canonical Scripture is evident, partly from the testimony of the Jewish church, to which were committed the oracles of God , Rom 3:2 , who also did carefully keep them, and faithfully transmit them to us, and are not once charged either by Christ or his apostles with breach of that trust; and partly by the unanimous consent of all, both Jews and Christians, at this day. And that Ezra was thee writer of this book, is also, and ever was, the opinion of the Jews, who had thee best means of knowing this, and is most agreeable to his quality, for he was the son, or grandson , (as the word is elsewhere used,) of Seraiah , Ezr 7:1 , who was the high priest, 2Ki 25:18 1Ch 6:14 ; and he was a ready scribe of the law of Moses , Ezr 7:6 , and endowed with a more than ordinary measure of God’ s Spirit, as is evident from this book; and was himself an eye-witness of these transactions. In his time also there lived divers other holy men of God, as Daniel, and Nehemiah, and Mordecai, and Zorobabel, and Joshua; which makes that probable which the Jews report, that these prophets and other holy and learned men did review thee canonical books of the Old Testament, and added here and there some few passages in the historical books, and digested them into that order in which now we have them in our Hebrew Bibles; this being a work most suitable to the prudence, and piety, and sacred function of these persons, and to the present estate of the Jewish nation, who had been long in captivity in Babylon, where it was to be feared that many of them were ignorant or corrupt in the principles of religion, and who were yet in a broken condition, and likely to be exposed to further calamities and dispersions; which also might be signified to some of them; and it was suitable also to that care which the wise and gracious God hath ever used for the guidance of his church, according to their several occasions and necessities.

Poole: Ezra 1 (Chapter Introduction)

EZRA CHAPTER 1

Cyrus’ s proclamation to Israel for building the Lord’ s temple at Jerusalem, Ezr 1:1-4 . The chief of the people prepare for their return, Ezr 1:5,6 . Cyrus restores the vessels of the temple to Sheshbazzar prince of Judah, Ezr 1:7,8 . Their number, Ezr 1:9-11 .

MHCC: Ezra (Book Introduction)

The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon. From its contents we especially learn, that every good work will meet with opposition from enemies, and be hurt by the misconduct of friends; but that God will make his cause to prevail, notwithstanding all obstacles and adversaries. The restoration of the Jews was an event of the highest consequence, tending to preserve religion in the world, and preparing the way for the appearance of the Great Deliverer, the Lord Jesus Christ.

MHCC: Ezra 1 (Chapter Introduction)

(Ezr 1:1-4) The proclamation of Cyrus for the rebuilding of the temple.

(Ezr 1:5-11) The people provide for their return.

Matthew Henry: Ezra (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ezra

The Jewish church puts on quite another face in this book from what it had appeared with; its state much better, and more pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again, but in the form of a servant; the yoke of their captivity is taken off, but the marks of it in their galled necks remain. Kings we hear no more of; the crown has fallen from their heads. Prophets they are blessed with, to direct them in their re-establishment, but, after a while, prophecy ceases among them, till the great prophet appears, and his fore-runner. The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon at the end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse concerning the deliverance of the gospel church out of the New Testament Babylon. Ezra preserved the records of that great revolution and transmitted them to the church in this book. His name signifies a helper; and so he was to that people. A particular account concerning him we shall meet with, ch. 7, where he himself enters upon the stage of action. The book gives us an account, I. Of the Jews' return out of their captivity, Ezr 1:1-11, 2. II. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, ch. 3-6. III. Of Ezra's coming to Jerusalem, ch. 7, 8. IV. Of the good service he did there, in obliging those that had married strange wives to put them away, Ezr 9:1-15, 10. This beginning again of the Jewish nation was small, yet its latter end greatly increased.

Matthew Henry: Ezra 1 (Chapter Introduction)

In this chapter we have, I. The proclamation which Cyrus, king of Persia, issued out for the release of all the Jews that he found captives in Babylon, and the building of their temple in Jerusalem (Ezr 1:1-4). II. The return of many thereupon (Ezr 1:5, Ezr 1:6). III. Orders given for the restoring of the vessels of the temple (Ezr 1:7-11). And this is the dawning of the day of their deliverance.

Constable: Ezra (Book Introduction)

Introduction

Title

The title in the English text comes from the main character in the second part of the book (chapters 7-10). In the Septuagint translation this book also bore the name of Ezra or Esdras, the Greek transliteration of "Ezra." "Ezra" is a short form of Azariah, which means "Yahweh has helped." The Hebrew Bible has the same title.

Early Hebrew copyists placed Ezra together with Nehemiah because Nehemiah continues the history of Ezra.¹ Another reason they may have done this was to make the total number of canonical books agree with the number of letters in the Hebrew alphabet.² Another view is that they were written originally as one book and than divided later.³ Even today the Hebrew Bible links Ezra and Nehemiah as did the Septuagint translators. However the repetition of Ezra 2 in Nehemiah 6:7-70 suggests that these two books were not originally one. Evidently Origen (third century A.D.) was the first to divide Ezra-Nehemiah into two books, and Jerome followed this precedent in his Latin (Vulgate) translation.⁴

Writer and Date

Due to the ancient tradition that the same writer composed both parts of the book (chapters 1-6 and 7-10), many scholars believe Ezra produced all of it.⁵ A passage in the Talmud credits Ezra with the authorship of Ezra-Nehemiah and Chronicles.⁶ Ezra speaks in the first person in Ezra 7:28-8:34 and in chapter 9. This may suggest that he drew from a source such as the so-called "Ezra Memoirs" that recorded Ezra's personal recollections in the first person.⁷

Another popular view is that Ezra and Nehemiah each wrote the books that bear their names.⁸ A third view is that the joint book was a compilation that a "chronicler" made long after the events recorded took place.⁹

As a scribe (7:21), Ezra had the qualifications needed to write this book. He was a general contemporary of Nehemiah (Neh. 8:1-9; 12:36). Another reference in the Talmud claimed that Ezra was a disciple of Baruch, Jeremiah's scribe.¹⁰

The last historical reference in the book is in 4:21-23. In view of other chronological references in the book this event must have occurred about 446 B.C. Therefore Ezra could have written the book about 446 B.C. or shortly after that.

"Regardless of one's view of the authorship of Ezra-Nehemiah and its relationship to Chronicles, the theological viewpoint of the whole collection is essentially the same. The message is addressed to the postexilic community of Jews who wonder if there is any hope of political and religious restoration. Its central thrust is that there indeed is hope but that hope must be incarnated in the rebuilding of the Temple, the cultus, and the priesthood. Only as the remnant people became the theocratic nation, founded on and faithful to the covenant Yahweh made with their fathers, could they revive the Davidic house and anticipate the resumption of their mediatorial role among the nations of the earth. Ezra and Nehemiah are therefore burdened to clarify (1) the Person and works of God, (2) Israel's own identity and function as a covenant people, and (3) the nature of that covenant in postexilic times."¹¹

Scope

The earliest historical reference in Ezra is to the decree of Cyrus that he issued in his first year on the throne (1:1), 538 B.C.¹² The latest historical reference was just prior to Nehemiah's first trip to Jerusalem (4:21-23; cf. Neh. 1:1-3), 446 B.C. Therefore this book spans a period of 92 years of history.¹³

However most of the events recorded took place in 538-515 B.C. (chapters 1-6) and 458 B.C. (chapters 7-10). Between these two separate series of events the Book of Ezra records nothing. The events in the Book of Esther transpired during those years (482-473 B.C.).

Message¹⁴

Ezra, Nehemiah, and Esther have much in common. Among other things, they all deal with God's dealings with Israel following the captivity. Jeremiah had spoken of these years before the Babylonians destroyed Jerusalem (Jer. 25:11-14; 29:10-14). Now 70 years had passed, Babylon had fallen, and Cyrus was on the throne of Medo-Persia. The books of Ezra, Nehemiah, and Esther all reveal God overruling human failure. They show God remaking the vessel that had proven obstinate, Israel (cf. Jer. 18:1-6).

The Book of Ezra reveals four things about God's dealings with Israel that are of permanent value.

1. God's instruments are very diverse. In shaping Israel again God used instruments outside the nation as well as inside it.

His primary instruments outside were Cyrus, Darius, and Artaxerxes. Each one issued a decree that God had inspired just as much as any message of Isaiah or any of the other prophets of Israel (e.g., 1:1-4). God turned the hearts of these kings in the direction He wanted them to go (cf. Prov. 21:1). God directed the marching of their armies as well as the praying of the captives to accomplish His will.

His primary instruments inside the nation of Israel were Zerubbabel, Jeshua, and Ezra. Zerubbabel was a descendant of King Jehoiachin, and Jeshua was a descendant of Aaron. Thus God raised up a member of the kingly family and a member of the priestly family to resume His dealings with the nation as formerly. They began to inspire other Israelites, and the movement to return was under way. The third Israelite instrument was Ezra who was a scribe. We begin here to read of the scribes who are prominent in the Gospels. A scribe was a student, interpreter, teacher, and expositor of the Word of God. God uses both people who do not know Him and people who do know Him to carry out His plans.

2. God's might is awesome, another clear revelation in this book. We see this not only in the way God uses the two kinds of people just differentiated. We see it in the way He qualifies His workers to accomplish their tasks, as I have noted. We also see it in God's gathering His people from all over the ancient world to bring them back into Palestine. Most of the exiles did not return. Ezra's revelation provided the original readers with hope for the future.

3. God's people are changeable, another significant revelation. God gathered people from all the tribes, not just Judah, back to the land (2:70; 6:16-17). In exile the Israelites had renounced idolatry. They had returned to the worship of the one true God. The Lord's severe punishment of them for idolatry, as well as their own observation of idolatry for 70 years, took away their appetite for it. God had purged out this dross and could now fashion the nation anew.

4. God's work is proceeding, another important revelation. Note what God did to the nation. When the people returned to Palestine they had lost their national influence. They could not demonstrate how glorious it is to live under God's government as they had formerly. They also lost their independence. However they gained a place for themselves as a nation again. Furthermore God had saved them from racial extinction and absorption. The Pharisees (lit. separated ones) came into existence during the captivity. They wanted to prevent the Jews from intermixing with others. That attitude was good then, but it became bad later. In all these respects we can see God's work of reshaping the nation.

The message of the book arises from these observations on its emphases. I could state it this way. God does not discard what He has chosen but remakes it when it fails.

With people if one fails, he is out. With God if a person fails, he gets other opportunities. This is how God dealt with Jonah. It is how He dealt with Israel. Moreover it is how He deals with us. This is a great testimony to the eternal security of the believer. When the vessel is unyielding, God crushes it and begins to fashion it into a useful vessel again. That is a greater evidence of God's sovereignty than if He discarded it as hopeless. God's reason for doing this is His loyal love, compassion, and pity.

This revelation brings hope to everyone who fails. It gives hope when our good causes fall to pieces. It gives hope when God's servants fail. It also gives hope when we make a mess. God is still on His throne (cf. Hag. 2:4-5). No matter how you may have failed in the past God will use you if you renounce your sin, re-commit yourself to Him, and return to His Word.

Constable: Ezra (Outline)

Outline

I. The first return under Sheshbazzar chs. 1-6

A. The return from Babylon chs. 1-2

1. The edict of Cyrus and its consequences ch. 1

2. The exiles who returned ch. 2

B. The rebuilding of the temple chs. 3-6

1. The beginning of construction ch. 3

2. The opposition to construction ch. 4

3. The delay of construction ch. 5

4. The completion of construction ch. 6

II. The second return under Ezra chs. 7-10

A. The return to Jerusalem ch. 7-8

1. The decree of Artaxerxes and its consequences ch. 7

2. The journey itself ch. 8

B. The restoration of the people chs. 9-10

1. The problem of mixed marriages ch. 9

2. The solution to the problem ch. 10

Constable: Ezra

Ezra

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

_____. "The Temple Vessels--A Continuity Theme." Vetus Testamentum Supplement 23 (1972):166-81.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "The Date and Personality of the Chronicler." Journal of Biblical Literature 40 (1921):104-24.

Allrik, H. L. "The Lists of Zerubbabel (Nehemiah 7 and Ezra 2) and the Hebrew Numerical Notation." Bulletin of the American Schools of Oriental Research 136 (December 1954):21-27.

Archer, Gleason L., Jr. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1982.

Balcer, J. "The Athenian Episkopos and the Achaemenid King's Eye.'" American Journal of Philology 98 (1977):252-63.

Batten, Loring W. A Critical and Exegetical Commentary on the Books of Ezra and Nehemiah. International Critical Commentary series. Edinburgh: T. & T. Clark, 1913.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Blenkinsopp, Joseph. Ezra-Nehemiah. Philadelphia: Westminster Press, 1988.

_____. "The Mission of Udjahorresnet and Those of Ezra and Nehemiah." Journal of Biblical Literature 106:3 (1987):409-21.

_____. "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):26-36.

Bowman, R. A. "The Book of Ezra and the Book of Nehemiah." In Kings-Job. Vol. 3 of The Interpreter's Bible. 4 vols. Edited by G. A. Buttrick. Nashville: Abingdon Publishers, 1954.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brockington, L. H. Ezra, Nehemiah and Esther. Greenwood, S.C.: Attic Press, 1969.

Brueggemann, W. The Land. Philadelphia: Fortress Press, 1977.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

_____. "The Interpretation of Ezra IV. 4." Journal of Theological Studies 16 (1965):124-27.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Coogan, Michael David. "Life in the Diaspora: Jews at Nippur in the Fifth Century B. C." Biblical Archaeologist 37 (1974):6-12.

Cross, Frank Moore, Jr.. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

_____. Moses and the Gods of Egypt. Grand Rapids: Baker Book House, 1971.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dulin, Rachel. "Leaders in the Restoration." The Bible Today 24:5 (September 1986):287-91.

Dumbrell, William J. "The Theological Intention of Ezra-Nehemiah." Reformed Theological Review 45:3 (September-December 1986):65-72.

Edersheim, Alfred. The Temple: Its Ministry and Service. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

Freedman, David Noel, and G. Ernest Wright, eds. The Biblical Archaeologist Reader. Garden City, N.Y.: Doubleday and Co., Anchor Books, 1961.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1790.

Galling, Kurt. "The Gola-List' according to Ezra 2//Nehemiah 7." Journal of Biblical Literature 70 (1951):149-58.

Grabbe, Lester L. "The Jewish Theocracy from Cyrus to Titus: A Programmatic Study." Journal for the Study of the Old Testament 37 (February 1987):117-24.

Haran, Manaheim. "Explaining the Identical Lines at the End of Chronicles and the Beginning of Ezra." Bible Review 2:3 (Fall 1986):18-20.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Holmgren, Fredrick Carlson. Israel Alive Again. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Hoppe, Leslie J. "The Restoration of Judah." The Bible Today 24:5 (September 1986):281-86.

Ironside, Harry A. Notes on the Books of Ezra, Nehemiah & Esther. New York: Loizeaux Brothers, n.d.

Japhet, Sara. "Sheshbazzar and Zerubbabel--Against the Background of the Historical and Religious Tendencies of Ezra-Nehemiah." Zeitschrift für die Alttestamentliche Wissenschaft 94 (1982):66-98.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F. The Books of Ezra, Nehemiah, and Esther. Translated by Sophia Taylor. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kidner, Derek. Ezra and Nehemiah. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1979.

Kitchen, K. A. The Bible in Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Koch, K. "Ezra and the Origins of Judaism." Journal of Semitic Studies 19:2 (1974):173-97.

Kuhrt, Amelie. "The Cyrus Cylinder and Achaemenid Imperial Policy." Journal for the Study of the Old Testament 25 (1983):83-97.

Laney, J. Carl. Ezra and Nehemiah. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles--Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Lawson, Steven J. "The Pattern of Biblical Preaching: An Expository Study of Ezra 7:10 and Nehemiah 8:1-18." Bibliotheca Sacra 158:632 (October-December 2001):451-66.

Levine, Baruck A. "The Nethinim." Journal of Biblical Literature 82 (1963):207-12.

Luck, G. Coleman. Ezra and Nehemiah. Chicago: Moody press, 1961.

Margalith, Othniel. "The Political Role of Ezra as Persian Governor." Zeitschrift für die Alttestamentliche Wissenschaft 98:1 (1986):110-12.

Marmur, Dow. Intermarriage. London: Reform Synagogues of Great Britain, 1978.

Martin, John A. "Ezra." In The Bible Knowledge Commentary: Old Testament, pp. 651-72. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McConville, J. G. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Pilgrimage and Procession: Motifs of Israel's Return." In Israel's Apostasy and Restoration, pp. 261-272. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. "A Theology of Ezra-Nehemiah and Esther." In A Biblical Theology of the Old Testament, pp. 189-205. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Millard, A. R. "Assyrian Royal Names in Biblical Hebrew." Journal of Semitic Studies 21:1&2 (1976):1-14.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. Ezra; Nehemiah. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

New Bible Dictionary. 2nd ed. S.v. "Money," by A. F. Walls.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

Olmstead, A. T. History of the Persian Empire. Chicago: University of Chicago Press, 1948.

Oppenheim, A. L. "The Eyes of the Lord." Journal of the American Oriental Society 88 (1968):173-79.

Pfeiffer, Charles F., and Howard F Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Pritchard, James B., ed. The Ancient Near East. Princeton: Princeton University Press, 1958.

_____, ed. Ancient Near Eastern Texts. 2nd ed. Princeton: Princeton University Press, 1955.

Rowley, H. H. "The Chronological Order of Ezra and Nehemiah." In The Servant of the Lord and other Essays on the Old Testament, pp. 137-68. 2nd ed. Revised. Oxford: Basil Blackwell, 1965.

_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library of the University of Manchester 37:2 (March 1955):528-61.

Ryle, H. E. The Books of Ezra and Nehemiah. Cambridge, Eng.: University Press, 1917.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shea, William H. "Who Succeeded Xerxes on the Throne of Persia?" Journal of the Adventist Theological Society 12:1 (Spring 2001):83-88.

Slotki, Judah J. Daniel, Ezra, Nehemiah. London: Soncino Press, 1951.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Vos, Howard F. Ezra, Nehemiah, and Esther. Bible Study Commentary series. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1987.

Whitcomb, John C. "Ezra." In The Wycliffe Bible Commentary, pp. 423-33. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Winkle, Ross E. "Jeremiah's Seventy Years for Babylon: A Re-Assessment; Part I: The Scriptural Data." Andrews University Seminary Studies 25:2 (Summer 1987):201-14.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, J. Stafford. The Date of Ezra's Coming to Jerusalem. London: Tyndale Press, 1946.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yamauchi, Edwin M. "The Archaeological Background of Ezra." Bibliotheca Sacra 137:547 (July-September 1980):195-211.

_____. "Ezra-Nehemiah." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Postbiblical Traditions About Ezra and Nehemiah." In A Tribute to Gleason Archer, pp. 167-74. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Ezra (Book Introduction)

THE FIRST BOOK OF ESDRAS.

INTRODUCTION.

This Book taketh its name from the writer, who was a holy priest and doctor of the law. He is called by the Hebrews Ezra, (Challoner) and was son, (Tirinus) or rather, unless he lived above 150 years, a descendant of Saraias, 4 Kings xxv. 18. It is thought that he returned first with Zorobabel; and again, at the head of other captives, in the seventh year of Artaxerxes Longimanus, with ample authority. Esdras spent the latter part of his life in exhorting the people, and in explaining to them the law of God. He appeared with great dignity at the dedication of the walls of Jerusalem, 2 Esdras xii. 26, 35. We have four books which bear his name. (Calmet) --- This and the following book of Nehemias, originally made but one in Hebrew, (St. Jerome, &c.) as the transactions of both those great men are recorded. The third and fourth are not in Hebrew nor received into the canon of the Holy Scriptures, though the Greek Church hold the third as canonical, and place it first; (Worthington) and Genebrard would assert that both ought to be received, as they were by several Fathers. But they contain many thing which appear to be erroneous, and have been rejected by others of great authority, and particularly by St. Jerome. The third book seems to have been written very early, by some Hellenist Jew, who was desirous of embellishing the history of Zorobabel; and the fourth was probably composed by some person of the same nation, who had been converted to Christianity, before the end of the second century; and who injudiciously attempted to convert his brethren, by assuming the name of a man who was so much respected. Many things have been falsely attributed to Esdras, on the same account. It is said that he invented the Masora; restored the Scriptures, which had been lost; fixed the canon of twenty-two books; substituted the Chaldaic characters instead of the ancient Hebrew, Samaritan, or Phœnician. But though Esdras might sanction the latter, now become common, the characters might vary insensibly, (Bianconi; Kennicott, Dis. ii.) as those of other languages have done, (Haydock) and the sacred books never perished wholly; nor could the canon be determined in the time of Esdras. (Calmet) --- As for the Masoretic observations and points, they are too modern an invention. (Elias Levita; Capel.; Houbigant, &c.) --- What we know more positively of Esdras, is, (Worthington) that he was empowered by Artaxerxes to bring back the Jews, and that he acted with great zeal. (Haydock) --- This book contains the transactions of 82 years, till the year of the world 3550. The letter of Reum, and the king's answer, (chap. iv. 7., till chap. vi. 19., and well as chap. vii. 12, 27.) are in Chaldean; the rest of the work is in Hebrew. (Calmet) --- We may discover various mysteries concealed under the literal sense of this and the following book. (St. Jerome, ep. ad Paulin.) (Worthington) --- Esdras is supposed by this holy doctor, as well as by some of the Rabbins, &c., to have been the same person with the prophet Malachy[Malachias]; (Button) and several reasons seems to support this conjecture, though it must still remain very uncertain. (Calmet) --- Some think that (Haydock) Esdras wrote only the four last chapters, and the author of Paralipomenon the six preceding ones. (Du Hamel) --- But it is most probable that he compiled both from authentic documents. (Haydock) --- Some few additions may have been inserted since, by divine authority, 2 Esdras xii. 11, 22. (Tirinus)

Gill: Ezra (Book Introduction)

INTRODUCTION TO EZRA

This book, in the Vulgate Latin and Arabic versions, is called the "First" Book of Ezra, Nehemiah being reckoned the "second"; but with the Jews both were accounted but one book ^a; in the Syriac version, it is called the Writing or Book of Ezra the Prophet; and this title is given him, both by Jews ^b and Christians ^c; in the Arabic version, it is called the First Book of Ezra the Priest, skilful in the Law; and that he was a priest is clear, since he was the son of Seraiah the high priest, who was slain by Nebuchadnezzar, and the younger brother of Josedech, who succeeded his father as high priest, and uncle to Joshua that succeeded him; and he was also a ready scribe in the law of Moses, see Ezr 7:1. That Ezra was the writer of this book is believed by the Jews ^d, and by the generality of Christians; only Huetius ^e thinks that the six first chapters were written by another hand, but his reasons are not satisfactory; and it has been universally received as canonical by all; it agrees with the prophecies of Haggai and Zechariah, and serves to illustrate them; it is of use for the continuation of the sacred history, to point at the fulfilment of prophecies concerning the return of the Jews from captivity, and the rebuilding of the temple; and to give us an account of the state of the church in those times, the troubles and difficulties it met with, and what care was taken to keep the tribes and families distinct, that it might be known from whom the Messiah sprung; this book contains an history of seventy years, according to the calculation of Bishop Usher ^f, from A. M. 3468, to A. M. 3538.

Gill: Ezra 1 (Chapter Introduction)

INTRODUCTION TO EZRA 1

This chapter informs us of the proclamation of Cyrus king of Persia, for the Jews to return to their own country, and rebuild their temple, Ezr 1:1, and that, upon it, the chief of them rose up for that purpose, whose hands were strengthened and supplied by those about them, Ezr 1:5 and particularly by Cyrus, who gave orders that the vessels belonging to the temple should be delivered to them, Ezr 1:7.