Discovery BoxEzra 9:4
Context9:4 Everyone who held the words of the God of Israel in awe 1 gathered around me because of the unfaithful acts of the people of the exile. 2 Devastated, I continued to sit there until the evening offering.
Ezra 9:2
Context9:2 Indeed, they have taken some of their daughters as wives for themselves and for their sons, so that the holy race 3 has become intermingled with the local residents. Worse still, the leaders and the officials have been at the forefront of all of this!”
Ezra 1:1
Context1:1 4 In the first 5 year of King Cyrus of Persia, in order to fulfill the Lord’s message 6 spoken through 7 Jeremiah, 8 the Lord stirred the mind 9 of King Cyrus of Persia. He disseminated 10 a proclamation 11 throughout his entire kingdom, announcing in a written edict 12 the following: 13
Ezra 1:1
Context1:1 14 In the first 15 year of King Cyrus of Persia, in order to fulfill the Lord’s message 16 spoken through 17 Jeremiah, 18 the Lord stirred the mind 19 of King Cyrus of Persia. He disseminated 20 a proclamation 21 throughout his entire kingdom, announcing in a written edict 22 the following: 23
Psalms 119:59
Context119:59 I consider my actions 24
and follow 25 your rules.
Psalms 119:120
Context119:120 My body 26 trembles 27 because I fear you; 28
I am afraid of your judgments.
Isaiah 66:2
Contextthat is how they came to be,” 30 says the Lord.
I show special favor 31 to the humble and contrite,
who respect what I have to say. 32
Ezekiel 9:4
Context9:4 The Lord said to him, “Go through the city of Jerusalem 33 and put a mark 34 on the foreheads of the people who moan and groan over all the abominations practiced in it.”
[9:4] 1 tn Heb “who trembled at the words of the God of Israel.”
[9:4] 2 tn Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.
[9:2] 3 tn Heb “the holy seed,” referring to the Israelites as God’s holy people.
[1:1] 4 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] 5 sn The first year of Cyrus would be ca. 539
[1:1] 6 tn Heb “the word of the Lord.”
[1:1] 7 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] 8 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] 9 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] 10 tn Heb “caused to pass.”
[1:1] 11 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] 12 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 13 tn Heb “in writing, saying.”
[1:1] 14 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] 15 sn The first year of Cyrus would be ca. 539
[1:1] 16 tn Heb “the word of the Lord.”
[1:1] 17 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] 18 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] 19 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] 20 tn Heb “caused to pass.”
[1:1] 21 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] 22 sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
[1:1] 23 tn Heb “in writing, saying.”
[119:59] 25 tn Heb “and I turn my feet toward.”
[119:120] 26 tn Heb “my flesh.”
[119:120] 27 tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.
[119:120] 28 tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.
[66:2] 29 tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.
[66:2] 30 tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”
[66:2] 31 tn Heb “and to this one I look” (KJV and NASB both similar).
[66:2] 32 tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”
[9:4] 33 tn Heb “through the midst of the city, through the midst of Jerusalem.”
[9:4] 34 tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.
