Discovery BoxEzra 1:1-3
Context1:1 1 In the first 2 year of King Cyrus of Persia, in order to fulfill the Lord’s message 3 spoken through 4 Jeremiah, 5 the Lord stirred the mind 6 of King Cyrus of Persia. He disseminated 7 a proclamation 8 throughout his entire kingdom, announcing in a written edict 9 the following: 10
1:2 “Thus says King Cyrus of Persia:
“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple 11 for him in Jerusalem, 12 which is in Judah. 1:3 Anyone from 13 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.
Ezra 6:3-5
Context6:3 In the first year of his reign, 14 King Cyrus gave orders concerning the temple of God in Jerusalem: 15 ‘Let the temple be rebuilt as a place where sacrifices are offered. Let its foundations be set in place. 16 Its height is to be ninety feet and its width ninety 17 feet, 18 6:4 with three layers of large stones 19 and one 20 layer of timber. The expense is to be subsidized 21 by the royal treasury. 22 6:5 Furthermore let the gold and silver vessels of the temple of God, which Nebuchadnezzar brought from the temple in Jerusalem and carried to Babylon, be returned and brought to their proper place in the temple in Jerusalem. Let them be deposited in the temple of God.’
Ezra 6:2
Context6:2 A scroll was found in the citadel 23 of Ecbatana which is in the province of Media, and it was inscribed as follows:
“Memorandum:
Ezra 1:1
Context1:1 24 In the first 25 year of King Cyrus of Persia, in order to fulfill the Lord’s message 26 spoken through 27 Jeremiah, 28 the Lord stirred the mind 29 of King Cyrus of Persia. He disseminated 30 a proclamation 31 throughout his entire kingdom, announcing in a written edict 32 the following: 33
Ezra 1:1
Context1:1 34 In the first 35 year of King Cyrus of Persia, in order to fulfill the Lord’s message 36 spoken through 37 Jeremiah, 38 the Lord stirred the mind 39 of King Cyrus of Persia. He disseminated 40 a proclamation 41 throughout his entire kingdom, announcing in a written edict 42 the following: 43
Isaiah 44:28--45:1
Context44:28 who commissions 44 Cyrus, the one I appointed as shepherd 45
to carry out all my wishes 46
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’” 47
45:1 This is what the Lord says to his chosen 48 one,
to Cyrus, whose right hand I hold 49
in order to subdue nations before him,
and disarm kings, 50
to open doors before him,
so gates remain unclosed:
Isaiah 45:4
Context45:4 For the sake of my servant Jacob,
Israel, my chosen one,
I call you by name
and give you a title of respect, even though you do not recognize 51 me.
Matthew 10:16
Context10:16 “I 52 am sending you out like sheep surrounded by wolves, 53 so be wise as serpents and innocent as doves.
[1:1] 1 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
[1:1] 2 sn The first year of Cyrus would be ca. 539
[1:1] 3 tn Heb “the word of the Lord.”
[1:1] 4 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.
[1:1] 5 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612
[1:1] 6 tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.
[1:1] 7 tn Heb “caused to pass.”
[1:1] 8 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
[1:1] 9 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 10 tn Heb “in writing, saying.”
[1:2] 11 tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).
[1:2] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:3] 14 tn Aram “In the first year of Cyrus the king.”
[6:3] 15 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:3] 16 tn Aram “raised”; or perhaps “retained” (so NASB; cf. NLT), referring to the original foundations of Solomon’s temple.
[6:3] 17 tc The Syriac Peshitta reads “twenty cubits” here, a measurement probably derived from dimensions given elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon’s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (“twenty cubits”) to that given in 1 Kgs 6:2.
[6:3] 18 tn Aram “Its height sixty cubits and its width sixty cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.
[6:4] 19 tn Aram “stones of rolling.”
[6:4] 20 tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.
[6:4] 21 tn Aram “let be given.”
[6:2] 23 tc The translation reads בִירְתָא (birta’, citadel”) rather than the reading בְּבִירְתָא (bÿvireta’, “in the citadel”) found in the MT. The MT probably experienced dittography here.
[1:1] 24 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
[1:1] 25 sn The first year of Cyrus would be ca. 539
[1:1] 26 tn Heb “the word of the Lord.”
[1:1] 27 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.
[1:1] 28 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612
[1:1] 29 tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.
[1:1] 30 tn Heb “caused to pass.”
[1:1] 31 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
[1:1] 32 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 33 tn Heb “in writing, saying.”
[1:1] 34 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
[1:1] 35 sn The first year of Cyrus would be ca. 539
[1:1] 36 tn Heb “the word of the Lord.”
[1:1] 37 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.
[1:1] 38 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612
[1:1] 39 tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.
[1:1] 40 tn Heb “caused to pass.”
[1:1] 41 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
[1:1] 42 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 43 tn Heb “in writing, saying.”
[44:28] 44 tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.
[44:28] 45 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
[44:28] 46 tn Heb “that he might bring to completion all my desire.”
[44:28] 47 tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).
[45:1] 48 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”
[45:1] 49 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
[45:1] 50 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”
[45:4] 51 tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”
[10:16] 52 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:16] 53 sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.
