PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 6:1-5
 ¹Then King Darius issued a decree, and search was made in the archives, where the treasures were stored in Babylon. ²In Ecbatana in the fortress, which is in the province of Media, a scroll was found and there was written in it as follows: "Memorandum—³In the first year of King Cyrus, Cyrus the king issued a decree: 'Concerning the house of God at Jerusalem, let the temple, the place where sacrifices are offered, be rebuilt and let its foundations be retained, its height being 60 cubits and its width 60 cubits; ⁴with three layers of huge stones and one layer of timbers. And let the cost be paid from the royal treasury. ⁵Also let the gold and silver utensils of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, be returned and brought to their places in the temple in Jerusalem; and you shall put them in the house of God.'"

6:1 "King Darius I" This Persian ruler reigned from 522 to 486 b.c. He was a very strong and effective ruler.

▣ "archives" This is literally "house of texts." At this point in time, they would include cuneiforms, tablets, and papyrus and/or leather scrolls (cf v. 2). These special buildings (temples) were usually the storage places of treasures as well as official documents.

6:2 "Ecbatana in the fortress" This name means "place of gathering" (BDB 1079). Xenophon, in his Cyropaedia, 8.6.22, says that Cyrus lived in the city of Babylon (capital of Babylon) in the winter, in the city of Susa (also called Sushan, capital of Elam) in the spring, and the city of Ecbatana (capital of Media) in the summer. We learn from other historical evidence that Cyrus II stayed in Ecbatana during his first year of reign and this is where the documents concerning the Jews and other peoples' repatriations were found. This is archaeological confirmation of the historicity of these historical records.

The word "fortress" (BDB 1084) can mean (1) a castle; (2) a temple (cf. I Chr. 29:1,19; Neh. 2:8); or (3) a fort (Akkadian).

NASB, NJB"memorandum"
NKJV"written thus"
NRSV"A record"
TEV"record"

Davidson, Analytical Hebrew and Chaldee Lexicon of the Old Testament, p. CL, says it is from a Chaldean (Babylonian) root "to record" or "to remember," therefore, a memorandum (BDB 1088, KB 1853).

6:3 "Cyrus the king issued a decree" This occurred in 538 b.c. It is recorded in Hebrew in chapter 1, in Aramaic here in chapter 6. Some scholars think that chapter 1 was the verbal decree and chapter 6 was the written decree for the Archives. This seems possible because the Jews did not have written documentation for their claims concerning the decree of Cyrus.

The historicity of this decree is confirmed by a similarly written Persian decree addressing the request for the rebuilding of an Elephantine Jewish worship center in Egypt.

▣ "be rebuilt" This VERB (BDB 1084) is a Hithpael IMPERFECT used in a JUSSIVE sense.

▣ "its height being 60 cubits and its width 60 cubits" The size was specific to keep the cost of construction within limits. Cyrus let all the people groups exiled by Assyria and Babylon return home and rebuild their national temples, therefore, cost was a factor (cf. v. 4).

It is just possible that the 60 cubits was meant to parallel Solomon's temple ("its foundations be retained," v. 3, cf. I Kgs. 6:2). Several aspects of the rebuilding effort mimic Solomon's temple (i.e., length - 60 cubits, width - 20 cubits, and height - 30 cubits). If this is true then the "20 cubit width" found in the Peshitta may be accurate. The MT also has a variant as to the height of the temple, "60 cubits seems inappropriate (unless one assumes the 120 cubits of II Chr. 3:4 to refer to the temple itself). Also notice the MT does not record the length at all. Some textual confusion has occurred.

▣ "cubit" The ancients used parts of the human body for measurement. The people of the ancient Near East used the following:

1. width between the outstretched arms

2. length from elbow to middle finger (cubit)

3. width from outstretched thumb to little finger (span)

4. length between all four fingers of a closed hand (handbreadth)

The cubit (BDB 52, KB 61) was not completely standardized, but there were two basic lengths:

a. normal male's elbow to middle finger (about 18 inches, cf. Deut. 3:11)

b. royal cubit was a bit longer (about 20 inches, cf. II Chr. 3:3; Ezek. 40:5; 43:13)

6:4 "huge stones" This does not refer to the huge stones of Solomon's Temple, but to stones so large that they had to be rolled. See note at 5:8.

▣ "one layer of timbers" The Aramaic term "new" (hdt, BDB 1092) is probably a scribal variant for "one" (hd, BDB 1079, cf. NIDOTTE, vol. 2, p. 30). This involves the change of one Hebrew letter and seems to fit the archaeological evidence of the architecture involved in the temples of this period and this locality (e.g., 5:8; I Kgs. 6:36; 7:12). This design may have been to help prevent earthquake damage or collapse.

However, the Septuagint and many scholars believe this refers to "stories" (vertical), not sections of walls (horizontal). The term "layer" is uncertain (BDB 1102). If it does refer to "stories" then another affinity to Solomon's temple is mimicked (Solomon's temple had several stories). This would then denote three of stone and one of wood, which would make it taller and longer (cf. v. 3, i.e., 60 cubits vs. 30 cubits) than Solomon's temple! But this does not fit 3:12-13; Haggai 2:1; and Zech. 4:10. It is better to relate it to the cultural period of architectural design of earthquake resistant walls.

▣ "let the cost be paid from the royal treasury" The VERB (BDB 1095) is a Hithpael IMPERFECT used in a JUSSIVE sense.

6:5 There is another series of commands.

1. "be returned" (BDB 1117) Haphel IMPERFECT used in a JUSSIVE sense.

2. "brought" (BDB 1090, "go") Peal IMPERFECT used in a JUSSIVE sense.

3. "put" (BDB 1102, "deposit") Aphel IMPERFECT possibly also used in a JUSSIVE sense.

▣ These utensils are described in Exod. 25:29 (cf. I Kgs. 7:50); Num. 7; and II Kgs. 25:13-16. They are discussed in Ezra 1 as being returned by the Persian government to Sheshbazzar to take back to the temple in Jerusalem.

NASB (UPDATED) TEXT: 6:6-12
 ⁶"Now therefore, Tattenai, governor of the province beyond the River, Shethar-bozenai and your colleagues, the officials of the provinces beyond the River, keep away from there. ⁷Leave this work on the house of God alone; let the governor of the Jews and the elders of the Jews rebuild this house of God on its site. ⁸Moreover, I issue a decree concerning what you are to do for these elders of Judah in the rebuilding of this house of God: the full cost is to be paid to these people from the royal treasury out of the taxes of the provinces beyond the River, and that without delay. ⁹Whatever is needed, both young bulls, rams, and lambs for a burnt offering to the God of heaven, and wheat, salt, wine and anointing oil, as the priests in Jerusalem request, it is to be given to them daily without fail, ¹⁰that they may offer acceptable sacrifices to the God of heaven and pray for the life of the king and his sons. ¹¹And I issued a decree that any man who violates this edict, a timber shall be drawn from his house and he shall be impaled on it and his house shall be made a refuse heap on account of this. ¹²May the God who has caused His name to dwell there overthrow any king or people who attempts to change it, so as to destroy this house of God in Jerusalem. I, Darius, have issued this decree, let it be carried out with all diligence!"

6:6 For information on these people and their governmental offices see 5:3.

NASB, NJB"keep away from there"
NKJV"keep yourselves far from there"
NRSV"keep away"
TEV"stay away from the Temple"

This phrase is literally "far be from there." It is an Aramaic legal idiom also found in Egyptian papyri of this period (cf. The Expositor's Bible Commentary, vol. 4, p. 643). The VERB (BB 1089, KB 1858) is a Peal IMPERATIVE PLURAL. The command is both physical and mental (BDB 113, "keep aloof"). It may be an Aramaic legal idiom (Anchor Bible, vol. 14, p. 50).

Notice that the Persian leaders who officially initiated the inquiry are now commanded to

1. stop hindering the work and stay away (v. 7)

2. pay for the work (without delay, v. 8)

3. provide the necessary sacrificial animals and other items the priests needed for annual as well as daily offerings (cf. v 9).

6:7 "Leave this work. . .alone" This is another Peal IMPERATIVE (BDB 1114).

▣ "rebuild" This VERB (BDB 1084) is a Peal IMPERFECT used in a JUSSIVE sense.

▣ "on its site" See note at 5:15. Apparently the use of ancient foundations was a Near Eastern way of showing continuity with previous generations.

6:8 Darius is following Cyrus' decree by funding the project from the Persian royal treasury.

6:9 "whatever is needed, both young bulls, rams, and lambs for a burnt offering" Obviously the Persian Archives received information from the Jews because they knew exactly the type of sacrifices which needed to be offered (cf. Exod. 29:38ff; Lev. 2:1; Num. 28:11ff). From other archaeological finds it is clear that the Persians made the effort to know the regulations and cultus of the religions of their empire.

▣ "salt" Salt was to be a part of every sacrifice (cf. Lev. 2:13; Num. 18:19; Ezek. 43:24). Salt was a cultural sign and symbol of a covenant (cf. II Chr. 13:5). It was an idiom of fellowship and loyalty (cf. Ezra 4:14).

6:10 "may be acceptable sacrifices to the God of heaven and pray for the life of the king and his sons" This "acceptable sacrifices" (BDB 1102, cf. Dan. 2:46) is a Hebrew (BDB 629) idiom, "soothing aroma" (e.g., Gen. 8:21; Exod. 29:18,25,41; Lev. 1:9,13,17; 26:31), which denoted an acceptable offering that corresponded to YHWH's specifications, directions, as well as the proper motive.

This fits in perfectly with the Persian religious world-view as we understand it from Cyrus, Cambyses, Darius, and later, Artaxerxes. Although they were Zoroastrians they sought the good will of the national gods of the ancient Near East by repatriating their peoples, rebuilding their temples, and by making sure the regular sacrifices were done appropriately. Their actions had more to do with self-interest and superstition than religious zeal.

6:11 This verse has three IMPERFECTS used in a JUSSIVE (command) sense (v. 12; 7:21 also have 2 IMPERFECTS used in the same way). This royal threat was serious!

▣ "impaled" This can mean impaled (Hithpael IMPERFECT used in a JUSSIVE sense, NASB, NRSV, TEV, NJB), crucified (BDB 1099, KB 1913, ASV), hanged (NKJV, cf. I Esdras 6:32), or flogged (REB). Whatever the exact meaning, it was a public display of capital punishment used as a deterrent (cf. Gen. 40:22; 41:13; Deut. 21:23; Dan. 2:5; 3:29).

Verse 11 is typical of the curse formulas used to insure compliance to royal edicts.

▣ "his house shall be made a refuse heap on account of this" The Septuagint, I Esdras 6:32, and JPSOA have "forfeit." However, the rabbinical understanding is reflected in the Aramaic Targums, which translate this as "dung-hill" (cf. II Kgs. 10:27; Dan. 2:5). Reducing criminals' homes and possessions to rubbish was a common practice in the ancient Near East to humiliate both the offender and his family. The ultimate cultural insult would be to turn the site of the home into a public latrine.

6:12 "the God who has caused His name to dwell there" This follows the covenant phrasing of Deuteronomy (cf. Deut. 12:5,11,13-14,18; 26:2; and Exod. 20:24). This became a reference to Mount Moriah in Jerusalem (cf. Gen. 22:2; I Chr. 21:18-27; II Chr. 3:1) where, later, Solomon's Temple was built.

NASB (UPDATED) TEXT: 6:13-15
 ¹³Then Tattenai, the governor of the province beyond the River, Shethar-bozenai and their colleagues carried out the decree with all diligence, just as King Darius had sent. ¹⁴And the elders of the Jews were successful in building through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they finished building according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes king of Persia. ¹⁵This temple was completed on the third day of the month Adar; it was the sixth year of the reign of King Darius.

6:13 As Darius commanded "with all diligence" (BDB 1082, cf. v. 12), these officials responded "with all diligence" (v. 13).

6:14 "Cyrus, Darius, and Artaxerxes king of Persia" The decrees of Cyrus and Darius dealt with the rebuilding of the temple, while Artaxerxes' decree dealt with the rebuilding of the walls of Jerusalem. There is a 57 year gap between chapter 6 (temple) and chapter 7 (walls).

▣ "the Jews were successful in building" This same VERB (BDB 1109) was used to describe their work in 5:8 before these Persian leaders started their accusations and litigation.

▣ "according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes" This is the mystery of divine sovereignty (i.e., Prophets' message and God's command) and human free will (decrees of Cyrus, Darius, and Artaxerxes, as well as the actions of the Jewish leaders). Both God's will and human will combined to accomplish the task. This is true in every area of life. See Special Topic on Covenant below.

SPECIAL TOPIC: Covenant

6:15 "this temple was completed on the third day of the month Adar; it was the sixth year of the reign of Darius" This date is mentioned in I Esdras 7:5 and Josephus' Antiq. 11.4.7. It would be 516 b.c., exactly seventy years from the destruction of the temple under Nebuchadnezzar II (cf. Jer. 25:9-13).

NASB (UPDATED) TEXT: 6:16-18
 ¹⁶And the sons of Israel, the priests, the Levites and the rest of the exiles, celebrated the dedication of this house of God with joy. ¹⁷They offered for the dedication of this temple of God 100 bulls, 200 rams, 400 lambs, and as a sin offering for all Israel 12 male goats, corresponding to the number of the tribes of Israel. ¹⁸Then they appointed the priests to their divisions and the Levites in their orders for the service of God in Jerusalem, as it is written in the book of Moses.

6:16 "and the rest of the exiles" Who could this refer to? Possibly (1) converts to Judaism who were converted while they were also in exile (cf. v. 21). Or (2) it could refer to those Jews who remained in Palestine, but did not participate in pagan or synergistic worship (cf. v. 21).

6:17 "as a sin offering for all Israel 12 male goats" Although a detailed description of the sacrifices for the dedication is listed (much smaller than Solomon's dedication, cf. I Kgs. 8:63), the Day of Atonement (cf. Lev. 16) is never mentioned in Ezra or Nehemiah.

▣ "for all Israel 12 male goats, corresponding to the number of tribes of Israel" It was important for the returning Jews (mostly from the southern tribes called Judah) to affirm they represented all the family of Abraham, Isaac, and Jacob. Most of the northern ten tribes taken into captivity by Assyria (722 b.c., fall of Samaria) never returned to Palestine. Nevertheless these were the covenant people of God. The promises and covenants of YHWH also belonged to them!

SPECIAL TOPIC: The Number Twelve

6:18 "the priests of their divisions" The law of Moses stipulated the special tribe of temple servants (i.e., Levi, cf. Num. 3:6; 8:6-22; 18:1-7; I Chr. 6), but it was David who organized them into 24 orders who took turns serving in the temple (cf. I Chr. 23-24; II Chr. 35:4-5). Only four orders returned under Zerubbabel (cf. chapter 2).

▣ "the book of Moses" This would have been a way to show the validity of the returning exiles as the people of God! See Special Topic following.

SPECIAL TOPIC: Moses' Authorship of the Pentateuch

NASB (UPDATED) TEXT: 6:19-22
 ¹⁹The exiles observed the Passover on the fourteenth of the first month. ²⁰For the priests and the Levites had purified themselves together; all of them were pure. Then they slaughtered the Passover lamb for all the exiles, both for their brothers the priests and for themselves. ²¹The sons of Israel who returned from exile and all those who had separated themselves from the impurity of the nations of the land to join them, to seek the Lord God of Israel, ate the Passover. ²²And they observed the Feast of Unleavened Bread seven days with joy, for the Lord had caused them to rejoice, and had turned the heart of the king of Assyria toward them to encourage them in the work of the house of God, the God of Israel.

6:19 The Aramaic section concludes at 6:18 and the Hebrew resumes until 7:12-26, which again is Aramaic.

6:20 "all of them were pure" This phrase is similar in purpose to 3:1 (i.e., "gathered as one man"), which denotes the unity of the Jews during this difficult but victorious period.

6:21 "all those who had separated themselves" God demanded that His people be different from "the nations" (cf. Deut. 7). They were to love and obey the covenant God of Israel. This "separation" involved those who never compromised with pagan cultures and those who repented and turned from their involvement with pagan culture. Either of these could eat the Passover. God is the compassionate, slow to anger, abounding in covenant loyalty (cf. Neh. 9:17) One!

Israel was meant to disclose YHWH to the world, but she failed (cf. Ezek. 36:22-38). Covenant obedience is crucial!

▣ "to seek the Lord God of Israel" The opposite of "separate from" (6:21) is "to seek" (BDB 205, KB233, Qal INFINITIVE CONSTRUCT). Good parallels of the necessity of seeking and the promise of finding are I Chr. 28:9 and II Chr. 7:14. Humans seek and YHWH reveals Himself. He satisfies the human longing and searching for fellowship and intimacy with the God in whose image we were created (cf. Deut. 4:29). However, there are covenant conditions (cf. I Chr. 15:2).

6:22 "the king of Assyria" If literal, this seems to be out of place and unexplainable! This may refer to Cyrus or Darius (cf. Josephus', Antiq. 11.4.8). The Persian king used several titles (i.e., 5:13, Cyrus is called "King of Babylon"). Nehemiah uses this title as a collective term for all the kings of the eighth through fifth centuries in Neh. 9:32.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is there such a delay between the starting of the temple in 538 B.C. and its finishing in 516 B.C.?

2. Why did the Jews object to the Samaritan's help?

3. Why did the Persian king need to have the Aramaic translated?

4. Why is 4:6-23 thought to be a parenthesis?

5. Why is the Day of Atonement never mentioned in the Books of Ezra or Nehemiah?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 8:1-14
 ¹Now these are the heads of their fathers' households and the genealogical enrollment of those who went up with me from Babylon in the reign of King Artaxerxes: ²of the sons of Phinehas, Gershom; of the sons of Ithamar, Daniel; of the sons of David, Hattush; ³of the sons of Shecaniah who was of the sons of Parosh, Zechariah and with him 150 males who were in the genealogical list; ⁴of the sons of Pahath-moab, Eliehoenai the son of Zerahiah and 200 males with him; ⁵of the sons of Zattu, Shecaniah, the son of Jahaziel and 300 males with him; ⁶and of the sons of Adin, Ebed the son of Jonathan and 50 males with him; ⁷and of the sons of Elam, Jeshaiah the son of Athaliah and 70 males with him; ⁸and of the sons of Shephatiah, Zebadiah the son of Michael and 80 males with him; ⁹of the sons of Joab, Obadiah the son of Jehiel and 218 males with him; ¹⁰and of the sons of Bani, Shelomith, the son of Josiphiah and 160 males with him; ¹¹and of the sons of Bebai, Zechariah the son of Bebai and 28 males with him; ¹²and of the sons of Azgad, Johanan the son of Hakkatan and 110 males with him; ¹³and of the sons of Adonikam, the last ones, these being their names, Eliphelet, Jeuel and Shemaiah, and 60 males with them; ¹⁴and of the sons of Bigvai, Uthai and Zabbud, and 70 males with them.

8:l-14 This is a list of those Jewish people who returned from exile in Babylon with Ezra. They are, for the most part, members of the same families who returned under Zerubbabel.

This list begins with two priests and one descendant of the royal line of David. In a sense this parallels Zerubbabel (royal line) and Jeshua (family of Aaronic High Priest). The author is trying to show that both groups of leaders (royal and priestly) were also involved in the third return (first, Sheshbazzar, cf. Ezra 1, under Cyrus; second, Zerubbabel/Jeshua, cf. Ezra 2-6, under Darius and now Ezra, some 57-58 years later, under Artaxerxes I).

8:1 "with me" This shows that Ezra himself is writing or dictating his own experience. Ezra's actions continue in Neh. 7:72-8:18.

"I" sections are present in both Ezra and Nehemiah, which show they are two separate books even though they are combined in Hebrew tradition.

8:2 "the sons of Phinehas, Gershom" Phinehas was a son of Eleazar and grandson of Aaron (cf. Exod. 6:25; I Chr. 6:4,50; 9:20; I Esdras 8:2). In this context, we learn that he was the father of Gershom, a priest who returned with Ezra. He was a relative of Ezra (cf. 7:5).

▣ "the sons of Ithamar, Daniel" Ithamar was one of the four sons of Aaron (cf. Exod. 6:23). Daniel, one of his descendants, returned with Ezra. Daniel is also listed as a priest in Neh. 10:6. Nothing else is known about him.

Ithamar's descendants', Eli's (cf. I Sam. 2:12-16) and Abiathar's (cf. I Kgs. 2:27) actions caused this family of priests to be depreciated in importance and service. Jeremiah was of this family.

▣ "the sons of David, Hattush" After the list of priests, there is a mention of the royal line of Judah, Hattush. He is mentioned in the Davidic genealogy of I Chr. 3 (cf. v. 22) and in the extra-canonical book of I Esdras (8:29).

▣ "sons of Shecaniah" This man was a relative of Zerubbabel (also of the royal line of Judah) listed in I Chr. 3:21-22. Because of the recurrent pattern in this context, he may be related to Hattush and not Parosh (cf. Rotherham's Emphasized Bible, p. 475 and The NET Bible, p. 720).

▣ "Parosh" This name appears several times in Ezra and Nehemiah as an Israelite family that returned with Zerubbabel. A descendant by the same name was active in rebuilding the walls of Jerusalem (cf. Ezra 2:3; 8:3; 10:25; Neh. 3:25; 7:8; 10:14; and I Esdras 8:30).

▣ "Zechariah" Several persons by this name are listed in the returnees with Ezra (cf. vv. 3,4,11,16; 10:26). This one was a descendant of Parosh. The NASB is translated in such a way that it implies he is related to Shecaniah, which would make him of the tribe of Judah, but the Hebrew seems to separate this man into another group, not necessarily from any specific tribe.

8:4 "Pahath-moab" This is a leader of the returning Jews who is mentioned several times (cf. Ezra 2:6;8:4; Neh. 3:11; 7:11; 10:14). The name implies that this large clan was from the area of Moab or they served David there (cf. I Sam. 22:3-4). Two thousand eight hundred and twelve of his descendants returned under Zerubbabel and 200 more under Ezra.

8:5 "Zattu" This name is omitted in the Hebrew text, but is included in the Septuagint and I Esdras 8:32. It is also missing in the Peshitta. He is the head of a large family that returned with Zerubbabel (cf. Ezra 2:8; 8:5; Neh. 7:13; I Esdras 8:32). A large number returned with Zerubbabel (i.e., 945 males) and possibly 300 more males with Ezra (cf. I Esdras 8:32).

▣ "Shecaniah" I Esdras 8:32 makes him a descendant of Zattu and son of Jahaziel.

8:6 "Adin" This man's descendants (i.e., Jonathan, Ebed) returned to Jerusalem under Zerubbabel in 454 (cf. 2:15) and under Ezra 50 more males made the long trip from Babylon to Judah.

8:7 "Elam" This name, like Pahath-moab, may reflect the area to which these Jewish men were exiled (cf. 2:7). There is another group from this area mentioned in 2:31. The first group had 1,254 who returned under Zerubbabel (cf. 2:7; Neh. 7:12; I Esdras 5:12).

In this text a second group returns under Ezra with Athaliah, Jeshaiah, and 70 males.

8:8 "Shephatiah" This is another family who returned under Zerubbabel with 372 males (cf. 2:4), and later, under Ezra (8:8; I Esdras 8:34) another 81 or 82 (which included Michael and Zebadiah). The parallel non-canonical account in I Esdras puts their numbers as 472 and 71 (cf. I Esd. 5:9).

8:9 "Joab" This family is related to Pahath-moab (cf. 2:6; Neh. 7:11). They returned with 2,812 males under Zerubbabel and 80 plus (Jehiel and Obadiah) with Ezra (8:8).

8:10 "Bani" This family is listed in 2:10 as bringing 642 males back with Zerubbabel (cf. I Esd. 5:12). Nehemiah 7:15, which is a parallel genealogy, has "Binnui" and lists the returning males as 648. Many scholars believe this refers to the same person, which is surely possibly, but the mentioning of both "Bani" and "Binnui" in Ezra 10:38 makes one wonder.

The name is omitted in the Hebrew text and the Peshitta, but is present in the several manuscripts of the Septuagint, as well as I Esdras 8:36.

8:11 "Bebai" This is another family who returned under Zerubbabel with 623 males (cf. 2:11; Neh. 7:16 has 628). Then later under Ezra another 28-29 (cf. 8:11, which includes Zechariah).

8:12 "Azgad" This name means "Gad is strong" (BDB 739) and may reflect a tribal origin. This family returned initially under Zerubbabel with 1,222 males (cf. 2:12; Neh. 7:17; I Esd. 5:13) and then later under Ezra another 110 plus (including Hakkatan and Johanan, cf. 8:12).

8:13 "Adonikam" The name (BDB 12) means "the Lord has arisen." This family returned under Zerubbabel with 666 or 667 males (Neh. 7:18). They are mentioned again here by three proper names and 60 males as returning under Ezra (cf. I Esd. 5:14; 8:39).

8:13

NASB"the last ones"
NKJV"of the last sons of"
NRSV"those who came later"
TEV"(they returned at a later date)"
NJB"the younger sons"

This possibly means that the whole family returned, some with Zerubbabel, and the rest, at a later time, with Ezra. It is obvious from these English translations that the phrase's meaning is uncertain. BDB (p. 30) supports the NRSV and TEV's understanding as an ADJECTIVE of time.

8:14 "Bigvai" This is a significant family that returned with Zerubbabel (cf. 2:2; Neh. 7:7). He is listed in v. 2 and then the number of males who returned is given in v. 14 as 2,056. Two of his sons and 70 males returned with Ezra (8:14; I Esd. 5:14; 8:14, which says they came from Persia).

NASB, NKJV"Zabbud"
NRSV, TEV,
NIV, JPSOA"Zaccur"
NJB, LXX"Azbud"

The NASB follows the Kethiv (written) of the Hebrew text (MT), but NRSV follows the Qere (read) of the MT (and the Peshitta).

NASB (UPDATED) TEXT: 8:15-20
 ¹⁵Now I assembled them at the river that runs to Ahava, where we camped for three days; and when I observed the people and the priests, I did not find any Levites there. ¹⁶So I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah and Meshullam, leading men, and for Joiarib and Elnathan, teachers. ¹⁷I sent them to Iddo the leading man at the place Casiphia; and I told them what to say to Iddo and his brothers, the temple servants at the place Casiphia, that is, to bring ministers to us for the house of our God. ¹⁸According to the good hand of our God upon us they brought us a man of insight of the sons of Mahli, the son of Levi, the son of Israel, namely Sherebiah, and his sons and brothers, 18 men; ¹⁹and Hashabiah and Jeshaiah of the sons of Merari, with his brothers and their sons, 20 men; ²⁰and 220 of the temple servants, whom David and the princes had given for the service of the Levites, all of them designated by name.

8:15 "Ahava" This is apparently the name of a district, a river, or a city in Babylon where Ezra camped and prepared for his journey to Jerusalem. The location has never been found and the meaning of the name is uncertain (BDB 13).

The non-canonical book of I Esdras calls the river "Thares" (cf. I Esd. 8:41,61).

▣ "I did not find any Levites there" There was a good number of priests but they needed more Levites to help them in their temple work. The Levites did the more manual and mundane work of the temple routine. Therefore, they encouraged Ezra to find and recruit more of them.

8:16 "Ariel" This name (BDB 72) means "lion" or "lioness" of God (El). It is a cryptic way of referring to Jerusalem (cf. Isa. 29:1,2,7), but here it appears as a proper name, so too, of a man of Moab (cf. II Sam. 23:20; I Chr. 11:22).

▣ "leading men" This is the Hebrew term for "head" (BDB 910) PLURAL. It is uncertain if they are priests, tribal leaders, or heads of clans (families).

Names like Zechariah were very common and it is uncertain if the same name in v. 3 refers to the same person as v. 11 or 16. Probably there are three different persons by this name who returned with Ezra.

NASB, TEV"teachers"
NKJV"men of understanding"
NRSV"who were wise"
NJB"judicious men"

The Hebrew VERB (BDB 106, KB 122, Hiphil PARTICIPLE) means "one with discernment" or "understanding." It became the title for teachers in later Judaism. In this period the Levites functioned as the teachers, but these two men are not identified as Levites.

8:17 "Casiphia" This word (BDB 494) seems to be a place location in Babylon (but unidentified), either of a large Jewish settlement or a well-known Jewish school. Some scholars even think it could possibly be a Jewish sanctuary similar to the one in Egypt mentioned in the Elephantine papyri.

▣ "Iddo and his brothers, the temple servants" Does this verse imply that

1. Iddo was related to the Nethinim (cf. NIDOTTE, vol. 3, pp. 203-204)

2. Nethinim refers to non-Jews who were captured foreigners in Israel's past and now had become temple slaves (cf. V. 20)

3. Nethinim here simply means temple servants (i.e., Levites, cf. vv. 18-19)

8:18 "Mahli" He was a descendant of one of the three sons of Levi (Gershon, Kohath, and Merari, cf. Num. 3:17). Merari's sons were assigned the task of helping to move the tabernacle (cf. Num. 4:29-33). Mahli was a descendant of Merari (cf. I Chr. 6:47).

NASB (UPDATED) TEXT: 8:21-23
 ²¹Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God to seek from Him a safe journey for us, our little ones, and all our possessions. ²²For I was ashamed to request from the king troops and horsemen to protect us from the enemy on the way, because we had said to the king, "The hand of our God is favorably disposed to all those who seek Him, but His power and His anger are against all those who forsake Him." ²³So we fasted and sought our God concerning this matter, and He listened to our entreaty.

8:21-23 This is a very personal note which reveals the heart of Ezra. Nehemiah did exactly the opposite (i.e., request troops), but also from a stance of faith (cf. Neh. 2:7-9). It must be remembered that Ezra had a religious purpose and Nehemiah had a political purpose. Ezra's faith was expressed in (1) words to Artaxerxes and (2) prayers and fasting to God. Witness and action!

It must be remembered that Ezra will take a large amount of precious metal from the king and other Jews (cf. v. 25). The amount was staggering, yet he asked for no protection!

8:21

NASB, NRSV"a safe journey"
NKJV"the right way"
TEV"lead us on our journey"
NJB"for a successful journey"

The literal Hebrew construct is "a straight way" (BDB 202 plus 449). God's will and teachings are often characterized as a way or path (cf. Ps. 1:1; 119:105; Prov. 4:10-19). The early church was first called "the Way" (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22 and possibly 18:25,26). Biblical faith is a lifestyle response to God.

The term "straight" is a crucial theological term often used to describe God's character, but here it is used in its non-theological connotation of a safe or successful trip.

8:22 Ezra's words to the king are a good example of a proverbial statement structured in poetic antithetical, parallel lines.

NASB (UPDATED) TEXT: 8:24-30
 ²⁴Then I set apart twelve of the leading priests, Sherebiah, Hashabiah, and with them ten of their brothers; ²⁵and I weighed out to them the silver, the gold and the utensils, the offering for the house of our God which the king and his counselors and his princes and all Israel present there had offered. ²⁶Thus I weighed into their hands 650 talents of silver, and silver utensils worth 100 talents, and 100 gold talents, ²⁷and 20 gold bowls worth 1, 000 Daric, and two utensils of fine shiny bronze, precious as gold. ²⁸Then I said to them, "You are holy to the Lord, and the utensils are holy; and the silver and the gold are a freewill offering to the Lord God of your fathers. ²⁹Watch and keep them until you weigh them before the leading priests, the Levites and the heads of the fathers' households of Israel at Jerusalem, in the chambers of the house of the Lord." ³⁰So the priests and the Levites accepted the weighed out silver and gold and the utensils, to bring them to Jerusalem to the house of our God.

8:24

NASB, NRSV"set apart"
NKJV"separated"
TEV, NJB"chose"

The Hebrew VERB (BDB 95, KB 110, "to divide," Hiphil IMPERFECT) means to make special note of someone or some thing to serve God. It was used of

1. God selecting Israel, Lev. 20:24; Num. 16:9

2. Moses selecting the Levites, Num. 8:14

3. God selecting the tribe of Levi, Deut. 10:8

4. David selecting the sons of Asaph, Herman, and Jeduthun to be temple musicians, I Chr. 25:1

5. Ezra's selection to care for the special offerings for the temple (in this text)

It has the connotation of a divinely-led selection of persons for an assigned task.

▣ "the leading priests" The NASB (1995 Update) translation uses the English word "leader/leading" several times in this chapter.

1. "leading men," v. 16 (BDB 106, i.e., "Men of understanding, e.g., Neh. 10:28)

2. "the leading man," v. 17 (BDB 910, "head" e.g., 8:29)

3. "leading priests," vv. 24,29 (BDB 987, "officials," "rulers," e.g., Ezra 7:28; 8:20,25; 10:8,14)

Also note that Sherebiah seems to be called a priest when Neh. 12:24 calls him a Levite. I Esdras 8:54 shows the distinction by adding "and" before his name in v. 24 (cf. Derek Kidner, Tyndale Commentary Series, "Ezra and Nehemiah," p. 66 and The Anchor Bible, vol. 14, p. 67).

8:26 "talents" See Special Topic at 7:22.

8:27

NASB"fine shiny bronze"
NKJV, NRSV"fine polished bronze"
TEV"fine bronze"
NJB"fine burnished copper"

This term (BDB 843, KB 1007) occurs only here in the hophal (PARTICIPLE). Its color ranges from yellow to gold.

8:28 "You are holy to the Lord" "Holy" is the Hebrew term kadosh (BDB 871, KB 1076, VERB 1072). It has a similar connotation to "set apart" of v. 24 (i.e., set apart for God's service).

SPECIAL TOPIC: Holy

8:29 "Watch and keep" These VERBS (BDB 1052, KB 1638 and BDB 1036, KB 1581) are both Qal IMPERATIVES. They have similar meanings and are used for emphasis.

NASB (UPDATED) TEXT: 8:31-34
 ³¹Then we journeyed from the river Ahava on the twelfth of the first month to go to Jerusalem; and the hand of our God was over us, and He delivered us from the hand of the enemy and the ambushes by the way. ³²Thus we came to Jerusalem and remained there three days. ³³On the fourth day the silver and the gold and the utensils were weighed out in the house of our God into the hand of Meremoth the son of Uriah the priest, and with him was Eleazar the son of Phinehas; and with them were the Levites, Jozabad the son of Jeshua and Noadiah the son of Binnui. ³⁴Everything was numbered and weighed, and all the weight was recorded at that time.

8:31 "the hand of our God was over us" See notes at 7:6,9,28; 8:18,22.

8:32 One wonders if these "three days" are related to the three days of fasting and prayer of vv. 15 and 21. Ezra prayed before he left and maybe he also had a time of thanksgiving and prayer when he arrived (cf. vv. 21,25; Neh. 2:11).

NASB (UPDATED) TEXT: 8:35-36
 ³⁵ The exiles who had come from the captivity offered burnt offerings to the God of Israel: 12 bulls for all Israel, 96 rams, 77 lambs, 12 male goats for a sin offering, all as a burnt offering to the Lord. ³⁶Then they delivered the king's edicts to the king's satraps and to the governors in the provinces beyond the River, and they supported the people and the house of God.

8:35

NASB, NJB"the exiles"
NKJV"the children"
NRSV"the returned exiles"
TEV"those who had returned from exile"

The literal phrase is "sons of exile," which is the use of "son" to denote a characteristic of a group, which is common in Hebrew. This phrase is repeated several times in Ezra (cf. 4:1; 6:19,20; 8:35; 10:7,16).

▣ "twelve bulls, 96 rams, 77 lambs, 12 male goats" Each of these is divisible by 12 except for the lambs. However, in I Esdras 8:56 (which may be the correct list of names and numbers) it has 72 instead of 77, which may be the correct number. The Jews were very fond of the number 12 and although Ezra does not try to assert that all twelve tribes return, the Jews use this number often. See SPECIAL TOPIC: THE NUMBER TWELVE at 6:17.

SPECIAL TOPIC: Sacrifices in Mesopotamia and Israel and their Significance

8:36 This verse shows that the political problems documented in chapter 6 have been overcome.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is Ezra's lineage given in such detail?

2. How is Ezra related to Jeshua, High Priest under Zerubbabel?

3. Describe the function of the scribe.

4. List the Persian phrases in this chapter.

5. Define the terms talent, kor and bath from a dictionary of the Bible.

6. List the different servants of the Temple found in verse 24.

7. How is the list of chapter 8 different from the one in chapter 2?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 10:1-4
 ¹Now while Ezra was praying and making confession, weeping and prostrating himself before the house of God, a very large assembly, men, women and children, gathered to him from Israel; for the people wept bitterly. ²Shecaniah the son of Jehiel, one of the sons of Elam, said to Ezra, "We have been unfaithful to our God and have married foreign women from the peoples of the land; yet now there is hope for Israel in spite of this. ³So now let us make a covenant with our God to put away all the wives and their children, according to the counsel of my lord and of those who tremble at the commandment of our God; and let it be done according to the law. ⁴Arise! For this matter is your responsibility, but we will be with you; be courageous and act."

10:1 Note the different VERBS used to describe Ezra's spiritual attitude toward God (cf. 9:6).

1. "praying" (BDB 813, KB 933, Hithpael INFINITIVE CONSTRUCT)

2. "making confession" (BDB 392, KB 389, Hithpael INFINITIVE CONSTRUCT)

3. "weeping" (BDB 113, KB 129, Qal PARTICIPLE)

4. "prostrating" (BDB 656, KB 709, Hithpael PARTICIPLE)

▣ "prostrating himself" This VERB (BDB 656, KB 709 Hithpael PARTICIPLE) means to fall down before the Lord (cf. Deut. 9:18,25). The normal physical position for prayer was standing with eyes and hands lifted to heaven. In some occasions kneeling was a way to show intensity (cf. 9:5). Prostration was an even further act of humility.

▣ "before the house of God" Apparently, Ezra went to the temple to pray at the time of the evening sacrifice (cf. 9:5).

▣ "a very large assembly, men, women and children gathered" The small group that came and reported the sin to Ezra (cf. 9:4) has now swelled to a large group of all age groups (cf. Neh. 8:2). Usually only men above the age of thirteen would have been a part of this kind of group.

One wonders if these particular Jewish women and children had been affected by the taking of foreign wives (cf. Mal. 2:10-16).

▣ "for the people wept bitterly" Ezra's humility and confession sparked a spiritual repentance among the returnees. Whether ignorance or apathy had allowed the sin to develop during these many years is uncertain, but God's word revealed the covenantal issue.

10:2 "Shecaniah" This was one of the sons of a guilty offender who is listed in 10:26, who had a repentant heart. He acknowledged his family's sin and that of the returnees.

▣ "Elam" The Hebrew text has "eternity," but most translations, ancient and modern, read the Qere "Elam." The Hebrew words differ only by the second similar Hebrew letter (waw and yod).

▣ "from the peoples of the land" In pre-exilic days this referred to the Jewish population, but in this context and period it refers to the population of the Persian province Beyond the River. For a good discussion of the changing meaning of this term see Roland deVaux, Ancient Israel, vol. 1, pp. 70-72.

▣ "yet now there is hope" Ezra's teaching ministry and actions had kindled a corporate contrition. YHWH's promises and merciful character kindled hope (BDB 876) for

1. forgiveness

2. fulfillment of future promises

3. assurance of His personal presence (cf. II Chr. 20:9)

10:3 "now let us make a covenant with our God" This VERB (BDB 503, KB 500, "cut") is a Qal IMPERFECT used in a COHORTATIVE sense. In one way this is a strange statement. They already had a covenant with God. However, possibly through ignorance, these returnees did not know the Torah. With Ezra's teaching (cf. 7:23), they became aware of their transgression and now wanted a covenant renewal.

▣ "to put away all the wives and their children" This was the consequences of their choices. I am sure it was painful for the Jews as well as these members of their families. It is hard for modern westerners who are so influenced by individual rights to understand the corporate nature of the Bible. The health and faithfulness of the "holy seed" was crucial to God's plan of universal redemption.

SPECIAL TOPIC: RACISM

▣ "according to the counsel of my lord" The term "lord" is the Hebrew word adon (BDB 10), which meant "master," "owner," "husband," or "lord." Here it refers to Ezra (cf. I Esdras 8:90).

It is PLURAL, which some take as a reference to God (i.e., Vulgate), but it probably is a PLURAL of MAJESTY acknowledging Ezra's spiritual and political stature.

▣ "those who tremble at the commandment of God" See note at 9:4.

▣ "let it be done according to the law" The VERB (BDB 793, KB 889) is a Niphal IMPERFECT used in a JUSSIVE sense. This is the recognition that there were divine guidelines (cf. Deut. 7:1-5); that covenant has requirements (cf. v. 4), as well as benefits.

10:4 "Arise" This VERB (BDB 877, KB 1086, Qal IMPERATIVE) is often used of God arising from His throne for action (cf. Num. 10:35; II Chr. 6:41; Isa. 2:19,21). Here it refers to a metaphor (cf. Jdgs. 4:14) for the returnees to act on their confession and commitment.

▣ "we will be with you" This refers to Ezra himself and those who tremble at the word of God (cf. 9:4; 10:3). These sinful leaders must put away their foreign, pagan wives and their children by them.

NASB"be courageous and act"
NKJV"be of good courage and do it"
NRSV"be strong and do it"
TEV"so go ahead and get it done"
NJB"be brave, take action"

These VERBS (BDB 304, KB 302, "be strong" and BDB 793, KB 889, "do") are both Qal IMPERATIVES. The first VERB has a good parallel in Deut. 31:6. This was God's word to Joshua several times (cf. Josh. 1:6,7.9.18). This admonition to action is reminiscent of the Shema (Deut. 6:4, "hear and do!").

A good parallel for the second command is I Chr. 28:10. Put feet to your prayers!

NASB (UPDATED) TEXT: 10:5-8
 ⁵Then Ezra rose and made the leading priests, the Levites and all Israel, take oath that they would do according to this proposal; so they took the oath. ⁶Then Ezra rose from before the house of God and went into the chamber of Jehohanan the son of Eliashib. Although he went there, he did not eat bread nor drink water, for he was mourning over the unfaithfulness of the exiles. ⁷They made a proclamation throughout Judah and Jerusalem to all the exiles, that they should assemble at Jerusalem, ⁸and that whoever would not come within three days, according to the counsel of the leaders and the elders, all his possessions should be forfeited and he himself excluded from the assembly of the exiles.

10:5 "priests. . .Levites. . .Israel" These were the three levels of Jewish society (cf. 9:1).

▣ "take oath" This VERB (BDB 989, KB 1396) is used twice in this verse (Hiphil IMPERFECT andNiphal IMPERFECT). It means to swear to God as an act of worship (cf. Deut. 6:13; 10:20; Ezek. 16:8). Ezra believed they had a change of heart, but still required that they act on that change both by actions (cf. v. 4) and oath.

10:6 "Jehohanan the son of Eliashib" Many have used this person to assert that Ezra is chronologically after Nehemiah, but both are very common names and we cannot be too dogmatic on the sketchy history of this period.

The name Eliashib can refer to

1. a person who helped Ezra (cf. 10:6; Neh. 12:10,22,23)

2. a Levitical singer who had married a pagan (cf. 10:24)

3. a son of Zattu who had married a pagan (cf. 10:27)

4. a son of Bani who had married a pagan (cf. 10:36)

5. the high priest during Nehemiah's rebuilding of the walls of Jerusalem (cf. Neh. 3:1,20,21; 13:4,7,28)

The name Jehohanan can refer to  

1.  a son of Bebai who married a pagan (cf. 10:6)

2. a priest who returned with Zerubabbel (cf. Neh. 12:13)

3. a Levitical singer who participated in the dedication of the walls of Jerusalem (cf. Neh. 12:43)

These are both very common names and they cannot be identified with precision. For a good brief discussion of this issue of chronology, see Derek Kidner, "Ezra and Nehemiah," Tyndale Commentary Series, pp. 146-158.

▣ "he did not eat bread nor drink water" This was a total fast (cf. Exod. 34:28; Deut. 9:18; Jonah 3:7). Ezra was very concerned about these acts of unfaithfulness towards YHWH (cf. 9:3-15; 10:1).

10:7 It must be remembered how small the territory that the returnees had been allocated by the Persian court. Only Jerusalem and a small part of the territory of Judah before the exile made up post-exilic Judah. Therefore, it was possible for all the people to come to Jerusalem as Ezra commanded.

10:8

NASB, NRSV,
NJB"forfeited"
NKJV, TEV"confiscated"

This is the Hebrew term (BDB 355, KB 353, Hophal IMPERFECT) herem, which denotes something given to God (cf. Lev. 27:28-29), like Jericho (cf. Deut. 13:12-18; Josh. 6:17-19; 7:1,11,15, "under the ban"). Apparently those who refused to assemble also refused to put away their foreign wives and children, therefore, their property was given to the temple (or the priests, cf. Lev. 27:21) and they personally were excommunicated ("excluded," BDB 95, KB 110, Niphal IMPERFECT) from the people of God.

For a good brief discussion of herem, see Robert B. Girdlestone, Synonyms of the Old Testament, pp. 278-281.

NASB (UPDATED) TEXT: 10:9-15
 ⁹So all the men of Judah and Benjamin assembled at Jerusalem within the three days. It was the ninth month on the twentieth of the month, and all the people sat in the open square before the house of God, trembling because of this matter and the heavy rain. ¹⁰Then Ezra the priest stood up and said to them, "You have been unfaithful and have married foreign wives adding to the guilt of Israel. ¹¹Now therefore, make confession to the Lord God of your fathers and do His will; and separate yourselves from the peoples of the land and from the foreign wives." ¹²Then all the assembly replied with a loud voice, "That's right! As you have said, so it is our duty to do. ¹³But there are many people; it is the rainy season and we are not able to stand in the open. Nor can the task be done in one or two days, for we have transgressed greatly in this matter. ¹⁴Let our leaders represent the whole assembly and let all those in our cities who have married foreign wives come at appointed times, together with the elders and judges of each city, until the fierce anger of our God on account of this matter is turned away from us." ¹⁵Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah opposed this, with Meshullam and Shabbethai the Levite supporting them.

10:9 "the men of Judah and Benjamin" The vast majority of the returnees were from pre-exilic Judah, which was made up of

1. the tribe of Simeon

2. the tribe of Benjamin

3. the tribe of Judah

4. most of the tribe of Levi (priests and Levites)

The northern tribes were taken into exile in 722 b.c. by Assyria and most were assimilated into their exiled lands.

▣ "the ninth month" This refers to the month of Kislev which was midwinter, therefore, they were trembling not only from Ezra's statement but also from the cold brought on by the winter rains. See SPECIAL TOPIC: ANCIENT NEAR EASTERN CALENDARS at 3:1.

▣ This verse records eye-witness details of this event. This is Ezra's journal!

10:10 Ezra calls on them for a public, cultic acknowledgment of their covenant violation (cf. v. 19). This was not the only sin of Israel (i.e., "adding to the guilt of Israel"), but it was a significant sin of God's people.

10:11 "make confession" This VERB (BDB 793, KB 889, Qal IMPERATIVE) shows the seriousness and mandatory nature of their confession (this verse has three IMPERATIVES). The Hebrew term "confession" (BDB 392) also means "to give praise to." Confession was an act of religious worship (cf. Josh. 7:19).

This same Hebrew noun is used in Neh. 12:27,31,38,40 to describe the Levitical choir praising God.

It was also used of "thank offerings" (cf. II Chr. 29:31; Ps. 50:14,23; Amos 4:5; Jer. 17:26; 33:1).

10:12

NASB"so it is our duty to do"
NKJV"so we must do"
NRSV"we must do"
TEV"we will do"
NJB"our duty is to do"

Young's Literal Translation of the Bible has "on us to do," p. 320. The VERB (BDB 793, KB 889, Qal INFINITIVE CONSTRUCT) has been used several times in this context.

1. "let it be done according to the law," v. 3

2. "be courageous and act," v. 4

3. "take oath that they would do according to this proposal," v. 5

4. "make confession to the Lord God of your fathers and do His will," v. 11

5. "so it is our duty to do," v. 12

6. "But the exiles did so," v. 16

The people acknowledged their guilt and agreed to act on Ezra's proposals. Faith starts in the mind, but must work out into actions (cf. Lev. 26:40-42).

10:13-14 "nor could this task be done in one or two days" These separations involved some investigation. Apparently some of the wives had truly become proselytes and were raising their children in the YHWHistic traditions, while others remained pagan. It is possible that these Hebrew men had put away their Jewish wives (cf. Ma1. 2:10-16) in order to marry these foreign wives. This really caused problems with inheritance rights. There were 110 cases investigated in 75 days, but we do not know how many other cases were involved.

10:15 There was not unanimity (four men were opposed, see I Chr. 21:1; Dan. 8:25; 17:14, where the same idiom is used) on this issue, but a clear majority. This is obviously an eye-witness detail.

▣ "Meshullam" Of the men listed in this verse nothing else is known. Some try to link Meshullam with a man by the same name who worked on the walls of Jerusalem (cf. Neh. 3:4,6), but this was a common name. Notice the number of times people by this name are mentioned in I Chronicles—3:19; 5:13; 8:17; 9:7,8,11,12; and in Nehemiah—3:6; 8:4; 10:7,20; 11:7; 12:13,16,25,33.

NASB (UPDATED) TEXT: 10:16-17
 ¹⁶ But the exiles did so. And Ezra the priest selected men who were heads of fathers' households for each of their father's households, all of them by name. So they convened on the first day of the tenth month to investigate the matter. ¹⁷They finished investigating all the men who had married foreign wives by the first day of the first month.

10:16 In spite of opposition, Ezra's proposals were acted on by the heads of the families/clans.

NASB (UPDATED) TEXT: 10:18-22
 ¹⁸Among the sons of the priests who had married foreign wives were found of the sons of Jeshua the son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib and Gedaliah. ¹⁹They pledged to put away their wives, and being guilty, they offered a ram of the flock for their offense. ²⁰Of the sons of Immer there were Hanani and Zebadiah; ²¹and of the sons of Harim: Maaseiah, Elijah, Shemaiah, Jehiel and Uzziah; ²²and of the sons of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad and Elasah.

10:18-43 If you are interested in a detailed discussion of the etymology of these Hebrew names, a good brief source is The Expositor's Bible commentary, vol. 4, pp. 674-676.

10:18 "Among the sons of the priests" The priests had been divided into divisions by David (cf. I Chr. 23); only four of them returned (cf. 2:36-38). Those same four are named here.

▣ "the sons of Jeshua" Even the family of the first returning High Priest with Zerubabbel was not exempt from this sin nor was their family's sin covered up. I Esdras 9:19 asserts that Jeshua himself was not involved.

10:19 "they pledged" It literally says, "gave their hand" (BDB 678, KB 733, Qal IMPERFECT and 388 construct, cf. II Kgs. 10:15; I Chr. 29:24; II Chr. 30:8; Ezek. 17:18; I Esdras 9:20). This was a cultural gesture of sealing an agreement.

▣ "being guilty, they offered a lamb" This refers to the guilt offering of Lev. 5:14-26, which involves unintentional sin. It is not certain whether only the priest offered the sacrifice or if each of the offenders offered the sacrifice.

NASB (UPDATED) TEXT: 10:23
 ²³Of Levites there were Jozabad, Shimei, Kelaiah (that is, Kelita), Pethahiah, Judah and Eliezer.

10:23-24 These same divisions of the Levites are mentioned in the genealogy of chapter 2 (cf. 2:40-42). No mention is made of any Nethinim (cf. 2:43-54) having taken foreign wives, nor of Solomon's servants (cf. 2:55-59).

NASB (UPDATED) TEXT: 10:24
 ²⁴Of the singers there was Eliashib; and of the gatekeepers: Shallum, Telem and Uri.

NASB (UPDATED) TEXT: 10:25-44
 ²⁵Of Israel, of the sons of Parosh there were Ramiah, Izziah, Malchijah, Mijamin, Eleazar, Malchijah and Benaiah; ²⁶and of the sons of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth and Elijah; ²⁷and of the sons of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad and Aziza; ²⁸and of the sons of Bebai: Jehohanan, Hananiah, Zabbai and Athlai; ²⁹and of the sons of Bani: Meshullam, Malluch and Adaiah, Jashub, Sheal and Jeremoth; ³⁰and of the sons of Pahath-moab: Adna, Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui and Manasseh; ³¹and of the sons of Harim: Eliezer, Isshijah, Malchijah, Shemaiah, Shimeon, ³²Benjamin, Malluch and Shemariah; ³³of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh and Shimei; ³⁴of the sons of Bani: Maadai, Amram, Uel, ³⁵Benaiah, Bedeiah, Cheluhi, ³⁶Vaniah, Meremoth, Eliashib, ³⁷Mattaniah, Mattenai, Jaasu, ³⁸Bani, Binnui, Shimei, ³⁹Shelemiah, Nathan, Adaiah, ⁴⁰Machnadebai, Shashai, Sharai, ⁴¹Azarel, Shelemiah, Shemariah, ⁴²Shallum, Amariah and Joseph. ⁴³Of the sons of Nebo there were Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel and Benaiah. ⁴⁴All these had married foreign wives, and some of them had wives by whom they had children.

10:44 The Hebrew is very difficult. Derek Kidner, "Ezra and Nehemiah" Tyndale Commentary Series, p. 72, footnote #2, shows the problem: (1) "and some of them (MASCULINE ) were women and they (MASCULINE) appointed sons." (2) Young's Literal Translation of the Bible, p. 321, has "and there are of them women - who adopt sons." (3) The Septuagint has "all these had taken strange wives and begotten sons of them." and (4) The Revised Standard Version quotes I Esdras 9:36, "all of these had married foreign women, and they sent them away with (their) children."

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. To what incident does 9:1 relate?

2. Why are these ancient tribes, which no longer exist, mentioned in verse 1?

3. How can Ezra's acts be reconciled with Deut. 21:10-14 and the many foreign marriages of Israel's former leaders?

4. Explain the relationship between personal sin and corporate sin in the life of both Israel and the Church.

5. If God hates divorce what does chapter 10 involve and why?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-8
 ^1:11bNow I was the cupbearer to the king. ^2:1And it came about in the month Nisan, in the twentieth year of King Artaxerxes, that wine was before him, and I took up the wine and gave it to the king. Now I had not been sad in his presence. ²So the king said to me, "Why is your face sad though you are not sick? This is nothing but sadness of heart." Then I was very much afraid. ³I said to the king, "Let the king live forever. Why should my face not be sad when the city, the place of my fathers' tombs, lies desolate and its gates have been consumed by fire?" ⁴Then the king said to me, "What would you request?" So I prayed to the God of heaven. ⁵I said to the king, "If it please the king, and if your servant has found favor before you, send me to Judah, to the city of my fathers' tombs, that I may rebuild it." ⁶Then the king said to me, the queen sitting beside him, "How long will your journey be, and when will you return?" So it pleased the king to send me, and I gave him a definite time. ⁷And I said to the king, "If it please the king, let letters be given me for the governors of the provinces beyond the River, that they may allow me to pass through until I come to Judah, ⁸and a letter to Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the fortress which is by the temple, for the wall of the city and for the house to which I will go." And the king granted them to me because the good hand of my God was on me.

2:1 "Nisan" This would have been March - April (cf. Special Topic at Ezra 3:1), three months after Hanani's news. It shows the length of Nehemiah's prayer and fasting.

▣ "in the twentieth year" There were two calendars in use by the Jews in this Persian period, which started at different times of the year (Nisan and Tishri). This causes the dates possibly to be off one year.

▣ "wine" The Persian kings were known for their drinking parties, yet because of v. 6, "the Queen" being included, this may have been a private meal. See Special Topic at Ezra 7:17.

▣ "I had not been sad in his presence" It was a dangerous thing to show personal emotion in the king's presence (cf. v. 2c; Esther 4:2). Possibly Nehemiah planned this encounter!

Notice the parallel between the cupbearer of Pharaoh (cf. Gen. 40:7) and Nehemiah.

2:2 "I was very much afraid" It was inappropriate to bring up personal matters to the King (cf. Esth. 4:2). Also, this same King had ruled against rebuilding the walls of Jerusalem earlier (cf. Ezra 4:23). This shows Nehemiah's faith and fear.

2:3 "Let the king live forever" This VERB (BDB 310, KB 309) is a Qal IMPERFECT used in a JUSSIVE sense. This was a common hyperbole of respect and best wishes in addressing Near Eastern monarchs (cf. I Kgs. 1:31; Dan. 2:4; 3:9; 5:10; 6:6,21). See Special Topic: 'Olam at Ezra 3:11.

▣ "father's tombs" Notice that he never says "Jerusalem." The Persian Kings also buried their fathers.

▣ "its gates have been consumed by fire" The Jews had always been supportive of the Persian kings who allowed them to return to Judah. Possibly the Persian Empire needed some military outposts in this region as a buffer against Egypt, which at this time was currently in revolt.

The VERB (BDB 37, KB 46, Pual PERFECT) could refer to the destruction by Nebuchadnezzar's army in 586 b.c. (cf. II Kgs. 25:10) or to a more recent destruction of the Jews' attempt to rebuild the walls (cf. Ezra 4:7-24).

2:4 "So I prayed" This instant prayer for wisdom and a favorable hearing from Artaxerxes I is quite a contrast to the three month fasting prayer of 1:4-2:1. Both have their appropriate place.

2:5 Nehemiah is asking for both a personal favor (i.e., send me back to my God's city to rebuild it. Qal IMPERFECT used in a COHORTATIVE sense) and a political need (i.e., a walled city with a faithful population in an area of the empire currently in revolt, i.e., Egypt).

2:6 "the Queen" Ctesias (a Greek who lived at the Persian court) tells us that Artaxerxes I had one Queen, whose name was Damaspia (and three concubines).

The rare term "Queen" (BDB 993) is only used here and in Ps. 45:9. The Septuagint translates it as "concubine," but it has the DEFINITE ARTICLE and even the Septuagint translates it "Queen" in Ps. 45:9.

▣ "'How long will your journey be'"The exact time envisioned by Nehemiah is not stated, but it probably was a short time. As it turned out, from 5:14 and 13:16, he stayed for 12 years. I am sure he returned from time to time to the Persian court.

2:7 "let letters be given me for the governors" This VERB (BDB 678, KB 733) is a Qal IMPERFECT used in a JUSSIVE sense. Nehemiah wanted documented authority in light of the opposition of the surrounding regions (i.e., Ammon, Samaria, cf. Ezra 4).

2:8 "the king's forest" Many assume that this refers to the cedars of Lebanon, but this would have been very expensive lumber for wall and gate timber. It seems to refer to a local royal forest because (1) a Jew is in charge of it (Asaph) and (2) the term used to refer to it is a Persian term for "royal garden," possibly one of Solomon's (at Etham, cf. II Kgs. 25:4).

▣ "the fortress which is by the temple" This same fortress within the city is mentioned in 7:2. The Jebusites also had a citadel within the walls, which Josephus calls "Baris" (Antiq. 15.11.4). In the NT it was a fortress like this next to the temple in which Roman soldiers were garrisoned year round (Fortress Antonio, cf. Acts 21:37; 2:24).

▣ "because the good hand of my God was on me" Nehemiah knew the ultimate source was the God of Israel. Nehemiah's God is the one to be praised (cf. v. 18; Ezra 1:1; 6:14,22; 7:27-28; 9:9). God uses human instrumentality, both Jews and non-Jews, believers and unbelievers, to accomplish His redemptive purposes for all mankind (cf. Gen. 12:3; Exod. 19:5-6).

NASB (UPDATED) TEXT: 2:9-10
 ⁹Then I came to the governors of the provinces beyond the River and gave them the king's letters. Now the king had sent with me officers of the army and horsemen. ¹⁰When Sanballat the Horonite and Tobiah the Ammonite official heard about it, it was very displeasing to them that someone had come to seek the welfare of the sons of Israel.

2:9 "the king had sent with me officers of the army, and horsemen" Ezra did not ask for an official escort (cf. Ezra 8:22). Nehemiah used all the official clout he could muster. They were both spiritual men, but functioning in different roles (Ezra - political/spiritual leader and Nehemiah - political/administrative leader).

2:10 "Sanballat" This Babylonian name (BDB 702, "May Sin [moon goddess] give life," cf. 2:10,19; 3:33; 4:1; 6:1,2,5,12,14; 13:28). He was governor of the province of Samaria. We know of him both from the Elephantine papyri and the Samaritan papyri. His children had YHWHistic names. The returning Jews rebuffed his offer of help (cf. Ezra 4:3), which infuriated him.

▣ "the Horonite" This means that he was from one of the two Canaanite cities called Beth-horon; both were located in the old tribal allocation of Ephraim (cf. Josh. 10:10-14).

▣ "Tobiah" His name means, "YHWH is my good" (BDB 375). He was an Ammonite enemy of Nehemiah and all returning Jews (cf. 2:10,19; 3:35; 4:1; 6:1,12,14,17,19; 13:4,7,8).

▣ "official" This is literally "slave," "servant" (BDB 713). This term became a title of honor and access to the court. It is interesting that who he served is not stated, so he was not a servant of Sanballat, but a person of leadership himself.

It is just possible that he was governor of Ammon as Nehemiah was governor of Judah, both under the satrap of "the Province Beyond the River." His name occurs in some later lists of leaders of Ammon. If this is so, then these three enemies denoted that the leaders of the regions surrounding Judah were all hostile.

▣ "it was very displeasing to them" This is the same term (BDB 949) that was used in v. 3 to describe Nehemiah (cf. 13:8, where Nehemiah throws Tobiah's personal belongings out of a room in the temple). For other uses in the same sense see Gen. 48:17; I Sam 8:6; 18:8; Isa. 59:15; Jonah 4:1).

Sanballat and Tobiah were still angry (BDB 949, KB 1269, Qal IMPERFECT) at their rejection of helping rebuild the temple (cf. Ezra 4:3).

▣ "the sons of Israel" In this idiom the term Israel (BDB 975, KB 442) refers to Jacob's new name after he wrestled with the angel (cf. Gen. 32:28). It can mean

1. El persisteth

2. El perseveres

3. El contendeth

All of the tribes of Israel came from his sons (cf. Gen. 49:3-27; Exod. 1:2-4, Joseph's two children, Ephraim and Manessah, both became tribes, cf. Gen. 48:8-22).

NASB (UPDATED) TEXT: 2:11-16
 ¹¹So I came to Jerusalem and was there three days. ¹²And I arose in the night, I and a few men with me. I did not tell anyone what my God was putting into my mind to do for Jerusalem and there was no animal with me except the animal on which I was riding. ¹³So I went out at night by the Valley Gate in the direction of the Dragon's Well and on to the Refuse Gate, inspecting the walls of Jerusalem which were broken down and its gates which were consumed by fire. ¹⁴Then I passed on to the Fountain Gate and the King's Pool, but there was no place for my mount to pass. ¹⁵So I went up at night by the ravine and inspected the wall. Then I entered the Valley Gate again and returned. ¹⁶The officials did not know where I had gone or what I had done; nor had I as yet told the Jews, the priests, the nobles, the officials or the rest who did the work.

2:11 "three days" This was possibly a time of rest or prayer (cf. Ezra 8:15,32).

2:12 This relates Nehemiah's initial secret inspection of the walls (cf. v. 16).

▣ "what my God was putting into my mind to do" Nehemiah believed that YHWH was guiding his thoughts and actions. He was a man of prayer, but also a man of action.

2:13-15 The locations are uncertain. We know from archeology that Nehemiah's walled city was much smaller than David's.

▣ "inspecting" This VERB (BDB 960 I, KB 1304, Qal ACTIVE PARTICIPLE) is often used in the sense of hope (Peel), so here it may denote inspection with a view of restoration.

2:14 "but there was no place for my mount to pass" This was because of debris.

2:16 Notice the different groups mentioned. Normally Jews, priests, Levites, and temple servants made up the categories of people, but here

1. the Jews (general population of the returnees)

2. the priests

3. the nobles (tribal/clan leaders, cf. 4:14; 6:17; 13:17; I Kgs. 21:8)

4. the officials (probably governmental appointees)

5. the rest (workers, both slaves and returnees)

NASB (UPDATED) TEXT: 2:17-20
 ¹⁷Then I said to them, "You see the bad situation we are in, that Jerusalem is desolate and its gates burned by fire. Come, let us rebuild the wall of Jerusalem so that we will no longer be a reproach." ¹⁸I told them how the hand of my God had been favorable to me and also about the king's words which he had spoken to me. Then they said, "Let us arise and build." So they put their hands to the good work. ¹⁹But when Sanballat the Horonite and Tobiah the Ammonite official, and Geshem the Arab heard it, they mocked us and despised us and said, "What is this thing you are doing? Are you rebelling against the king?" ²⁰So I answered them and said to them, "The God of heaven will give us success; therefore we His servants will arise and build, but you have no portion, right or memorial in Jerusalem."

2:17

NASB"the bad situation"
NKJV"the distress"
NRSV"the trouble"
TEV"what trouble"
NJB"what a sorry state"

This is the general term (BDB 948) for evil and its consequences, which is used so often in the OT. Evil had taken its toll on God's special city and temple and the consequences remained!

▣ "Come, let us rebuild" The first VERB (BDB 229, KB 246) is a Qal IMPERATIVE. The second (BDB 124, KB 139) is a Qal IMPERFECT used in a COHORTATIVE sense.

2:18 Nehemiah explained to the Jerusalem leadership how God had opened the heart of the Persian king to allow and support the rebuilding. This combination of God and king spurred them on to vigorous effort (i.e., "they strengthened their hands for good," BDB 304, Peel IMPERFECT).

2:19 Here is a list of the enemies of Nehemiah's rebuilding project.

1. Sanballat the Horonite

2. Tobiah the Ammonite

3. Geshem the Arab

▣ "they mocked us and despised us" The first VERB (BDB 541, KB 532, Hiphil IMPERFECT) is always used in a negative sense (e.g., 4:1; II Chr. 30:10; Job 21:3; Ps 22:7).

The second VERB (BDB 102, KB 117, Qal IMPERFECT) means "to regard with contempt" (cf. II Chr. 36:16; Esth. 3:6; Ps. 22:6,24; Isa. 53:5).

▣ "Geshem the Arab" We know of him from several extra-canonical references. He was a powerful Arab leader, possibly "King of Kedar." See full note in NIDOTTE, vol. 4, pp. 675-676.

▣ "are you rebelling against the King" This was an accusation of treason against Persia (cf. 6:6).

2:20 "The God of heaven will give us success" This is the same term (BDB 852 II, KB 1026, here a Hiphil IMPERFECT) used in 1:11 (Hiphil IMPERATIVE). NIDOTTE, vol. 3, p. 804, gives several usages:

1. success to those who know and obey God's law, Josh. 1:8; I Chr. 22:13; Ps. 1:3

2. success of God's word to accomplish its task, Isa. 55:11

3. success of the vicarious, substitutionary work of the Suffering Servant, Isa. 53:10

4. success of those who diligently seek God, II Chr. 26:5; Ps. 118:25

All of these reflect the truth of Neh. 2:20, all true success comes from God and is available for those who seek, know, and obey Him!

▣ This was a second painful rejection of the semi-YHWHistic pagans' help. The first being in Ezra 4:1-5 with the rebuilding of the temple and now with the rebuilding of the walls of the city.

▣ "no portion, right or memorial in Jerusalem" The first term "portion" (BDB 324) means "no share or interest in," implying no obligation (e.g., Gen. 31:14; II Sam. 20:1; II Chr. 10:16).

The second term "right" (BDB 842) is used in a rare judicial sense or a legal right to (cf. II Sam. 19:28; NIDOTTE, vol. 3, p. 749).

The third term "memorial" (BDB 272) means "proof of citizenship" (cf. Esth. 6:1). It can also mean "remembrance of so as to make one part of."

All three of these, taken together, imply that Nehemiah rejects any past claims they have, any current claim they might make. They have no part with the faithful remnant that returned!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the six past-exilic books of the Old Testament.

2. Why is Nehemiah so upset in verse 4?

3. List the elements of Nehemiah's prayer.

4. What other biblical book does Nehemiah draw so heavily from?

Copyright © 2012 Bible Lessons International