Ezra 7:9

7:9 On the first day of the first month he had determined to make ¹  the ascent from Babylon, and on the first day of the fifth month he arrived at Jerusalem, ²  for the good hand of his God was on him.

Ezra 7:1

The Arrival of Ezra

7:1 Now after these things had happened, during the reign of King Artaxerxes ³  of Persia, Ezra came up from Babylon. ⁴  Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah,

Ezra 5:4-5

5:4 They ⁵  also asked them, “What are the names of the men who are building this edifice?” 5:5 But God was watching over ⁶  the elders of Judah, and they were not stopped ⁷  until a report could be dispatched ⁸  to Darius and a letter could be sent back concerning this.

Ezra 5:1

Tattenai Appeals to Darius

5:1 Then the prophets Haggai and Zechariah son ⁹  of Iddo ¹⁰  prophesied concerning the Jews who were in Judah and Jerusalem ¹¹  in the name of the God of Israel who was over them.

Ezra 1:9-10

1:9 The inventory ¹²  of these items was as follows:

30 gold basins, ¹³ 

1,000 silver basins,

29 silver utensils, ¹⁴ 

1:10 30 gold bowls,

410 other ¹⁵  silver bowls,

and 1,000 other vessels.

Nehemiah 4:1-11

Opposition to the Work Continues

4:1 (3:33) ¹⁶  Now when Sanballat heard that we were rebuilding the wall he became angry and was quite upset. He derided the Jews, 4:2 and in the presence of his colleagues ¹⁷  and the army of Samaria ¹⁸  he said, “What are these feeble Jews doing? Will they be left to themselves? ¹⁹  Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?”

4:3 Then Tobiah the Ammonite, who was close by, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”

4:4 Hear, O our God, for we are despised! Return their reproach on their own head! Reduce them to plunder in a land of exile! 4:5 Do not cover their iniquity, and do not wipe out their sin from before them. For they have bitterly offended ²⁰  the builders! ²¹ 

4:6 So we rebuilt the wall, and the entire wall was joined together up to half its height. ²²  The people were enthusiastic in their work. ²³ 

4:7 (4:1) ²⁴  When Sanballat, Tobiah, the Arabs, the Ammonites, and the people of Ashdod heard that the restoration of the walls of Jerusalem ²⁵  had moved ahead and that the breaches had begun to be closed, they were very angry. 4:8 All of them conspired together to move with armed forces ²⁶  against Jerusalem and to create a disturbance in it. 4:9 So we prayed to our God and stationed a guard to protect against them ²⁷  both day and night. 4:10 Then those in Judah said, “The strength of the laborers ²⁸  has failed! The debris is so great that we are unable to rebuild the wall.”

4:11 Our adversaries also boasted, ²⁹  “Before they are aware or anticipate ³⁰  anything, we will come in among them and kill them, and we will bring this work to a halt!”

Daniel 9:25

9:25 So know and understand:

From the issuing of the command ³¹  to restore and rebuild

Jerusalem ³²  until an anointed one, a prince arrives, ³³ 

there will be a period of seven weeks ³⁴  and sixty-two weeks.

It will again be built, ³⁵  with plaza and moat,

but in distressful times.

Daniel 9:1

Daniel Prays for His People

9:1 In the first year of Darius ³⁶  son of Ahasuerus, ³⁷  who was of Median descent and who had been ³⁸  appointed king over the Babylonian ³⁹  empire –

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴⁰  have not ceased praying for you and asking God ⁴¹  to fill ⁴²  you with the knowledge of his will in all spiritual wisdom and understanding,

[7:9]  ¹ tc The translation reads יִסַּד (yissad, “he appointed” [= determined]) rather than the reading יְסֻד (yÿsud, “foundation”) of the MT. (The words “to make” are supplied in the translation for clarity and for stylistic reasons.)

[7:9]  ² sn Apparently it took the caravan almost four months to make the five hundred mile journey.

[7:1]  ³ sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464–423 B.C.), Ezra must have arrived in Jerusalem ca. 458 B.C., since Ezra 7:7-8 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king (Neh 1:1), or ca. 445 B.C. Some scholars, however, have suggested that Ezra 7:7 should be read as “the thirty-seventh year” rather than “the seventh year.” This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7-8 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404–358 B.C. In this understanding Ezra would have returned to Jerusalem ca. 398 B.C., a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c., and chapter seven, which opens with Ezra’s coming to Jerusalem in 458 b.c.

[7:1]  ⁴ tn The words “came up from Babylon” do not appear in the Hebrew text until v. 6. They have been supplied here for the sake of clarity.

[5:4]  ⁵ tc The translation reads with one medieval Hebrew MS, the LXX, and the Syriac Peshitta אֲמַרוּ (’amaru, “they said”) rather than the reading אֲמַרְנָא (’amarna’, “we said”) of the MT.

[5:5]  ⁶ tn Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern.

[5:5]  ⁷ tn Aram “they did not stop them.”

[5:5]  ⁸ tn Aram “[could] go.” On this form see F. Rosenthal, Grammar, 58, §169.

[5:1]  ⁹ tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.

[5:1]  ¹⁰ tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”

[5:1]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:9]  ¹² tn Heb “these are their number.”

[1:9]  ¹³ 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.

[1:9]  ¹⁴ 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”).

[1:10]  ¹⁵ 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”).

[4:1]  ¹⁶ sn Beginning with 4:1, the verse numbers through 4:23 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:33 HT, 4:2 ET = 3:34 HT, 4:3 ET = 3:35 HT, 4:4 ET = 3:36 HT, 4:5 ET = 3:37 HT, 4:6 ET = 3:38 HT, 4:7 ET = 4:1 HT, etc., through 4:23 ET = 4:17 HT. Thus in the Hebrew Bible chap. 3 of the Book of Nehemiah has 38 verses, while chap. 4 has only 17 verses.

[4:2]  ¹⁷ tn Heb “brothers.”

[4:2]  ¹⁸ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[4:2]  ¹⁹ tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (lelohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’azav, “to leave”) plus לְ (lÿ, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”

[4:5]  ²⁰ tn The Hiphil stem of כָּעַס (ka’as) may mean: (1) “to provoke to anger”; (2) “to bitterly offend”; or (3) “to grieve” (BDB 495 s.v. Hiph.; HALOT 491 s.v. כעס hif). The Hebrew lexicons suggest that “bitterly offend” is the most appropriate nuance here.

[4:5]  ²¹ tn Heb “before the builders.” The preposition נֶגֶד (neged, “before”) here connotes “in the sight of” or “in the view of” (BDB 617 s.v. 1.a; HALOT 666 s.v. 1.a).

[4:6]  ²² tn Heb “up to its half.”

[4:6]  ²³ tn Heb “the people had a heart to work.”

[4:7]  ²⁴ sn Chapter 4 begins here in the Hebrew text (BHS). See the note at 4:1.

[4:7]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:8]  ²⁶ tn Heb “to fight.”

[4:9]  ²⁷ tn Heb “against them.” The words “to protect” are added in the translation for the sake of clarity and smoothness. Some emend MT עֲלֵיהֶם (’alehem, “against them”) to עָלֶיהָ (’aleha, “against it,” i.e., Jerusalem).

[4:10]  ²⁸ tn Heb “burden-bearers.”

[4:11]  ²⁹ tn Heb “said.”

[4:11]  ³⁰ tn Heb “see.”

[9:25]  ³¹ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ³³ tn The word “arrives” is added in the translation for clarification.

[9:25]  ³⁴ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ³⁵ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:1]  ³⁶ sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time.

[9:1]  ³⁷ tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”

[9:1]  ³⁸ tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.

[9:1]  ³⁹ tn Heb “was made king over the kingdom of the Chaldeans.”

[1:9]  ⁴⁰ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴¹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴² tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.