Ezra

The Decree of Cyrus me to build a temple11 for him in Jerusalem,12

which is in Judah. 1:3 Anyone from13 his people
1:1 In the first year of King Cyrus of Persia,
 
among you (may his God be with him!) may go
in order to fulfill the Lord’s message spoken up to Jerusalem, which is in Judah, and may build
through Jeremiah, the Lord stirred the mind the temple of the Lord God of Israel – he is the
of King Cyrus of Persia. He disseminated a God who is in Jerusalem. 1:4 Anyone who sur-
proclamation throughout his entire kingdom, vives in any of those places where he is a resident
announcing in a written edict the following:10 foreigner must be helped by his neighbors14 with
1:2 “Thus says King Cyrus of Persia: silver, gold, equipment, and animals, along with
“‘The Lord God of heaven has given me voluntary offerings for the temple of God which
all the kingdoms of the earth. He has instructed is in Jerusalem.’”
The Exiles Prepare to Return to Jerusalem

 sn
1:5 Then the leaders15 of Judah and Benjamin,
In addition to the canonical books of Ezra and
Nehemiah, there are two deuterocanonical books that are along with the priests and the Levites – all those
also called “Ezra.” Exactly how these books are designated whose mind God had stirred – got ready16 to go
varies in ancient literature. In the Septuagint (LXX) canonical up in order to build the temple of the Lord in
Ezra is called Second Esdras, but in the Latin Vulgate it is Jerusalem.17 1:6 All their neighbors assisted18 them
called First Esdras. Our Nehemiah is called Third Esdras
in some manuscripts of the LXX, but it is known as Second with silver utensils,19 gold, equipment, animals,
Esdras in the Latin Vulgate. (In the earliest LXX manuscripts and expensive gifts, not to mention20 all the
Ezra and Nehemiah were regarded as one book, as they were voluntary offerings.
in some Hebrew manuscripts.) The deuterocanonical books 1:7 Then King Cyrus brought out
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- the vessels of the Lord’s temple which
called books of Ezra are thus rather confusing, a fact that one Nebuchadnezzar had brought from Jerusalem
must keep in mind when consulting this material.
 sn The first year of Cyrus would be ca. 539 b.c. Cyrus
and had displayed21 in the temple of his gods.
reigned in Persia from ca. 539-530 b.c.
1:8 King Cyrus of Persia entrusted22 them to23
 tn Heb “the word of the Lord.” Mithredath24 the treasurer, who counted them
 tc The MT reads ‫( ִמ ִּפי‬mippi, “from the mouth of”), but this
should probably be emended to ‫( ְּב ִפי‬bÿfi, “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 ‫ ְּב ִפי‬or is attempting to harmonize
Ezra 1:1 in light of 2 Chronicles. 11 tn Heb “house.” The Hebrew noun ‫( ּ ַביִת‬bayit, “house”) is
tn Heb “from the mouth of.”
 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied often used in reference to the temple of Yahweh (BDB 108 s.v.
that after a time of seventy years the Jews would return “to 1.a). This is also frequent elsewhere in Ezra and Nehemiah
this place.” How these seventy years are to be reckoned is (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27;
a matter of debate among scholars. Some understand 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).
12 map For location see Map5-B1; Map6-F3; Map7-E2;
the period to refer to the approximate length of Babylon’s
ascendancy as a world power, beginning either with the fall of Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
13 tn Heb “from all.”
Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605
14 tn Heb “the men of his place.”
b.c.) and continuing till the fall of Babylon to the Persians in
15 tn Heb “the heads of the fathers.”
539 b.c. Others take the seventy years to refer to the period
16 tn Heb “arose.”
from the destruction of the temple in 586 b.c. till its rebuilding
in 516 b.c. 17 map For location see Map5-B1; Map6-F3; Map7-E2;
 tn Heb “spirit.” The Hebrew noun ‫רוּח‬ ַ (ruakh, “spirit”) has Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
a broad range of meanings (see BDB 924-26 s.v.). Here, it 18 tn Heb “strengthened their hands.”
probably refers to (1) “mind” as the seat of mental acts (e.g., 19 tc The MT reads ‫( ִּב ְכלֵ י־כֶ סֶ ף‬bikhley khesef, “with silver
Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; vessels”). However, part of the LXX manuscript tradition
1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriw), which reflects
volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; an alternate Hebrew reading of ‫ֹל־ב ּ ֶכסֶ ף‬ ַ ּ ‫( ּ ַב ּכ‬bakkol-bakkesef,
2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5. “everywhere, with silver”). The textual variant involves (1)
 tn Heb “caused to pass.” simple omission of yod (‫ )י‬between two words, a common
 tn Heb “a voice.” The Hebrew noun ‫( קוֹל‬qol, “voice, sound”) scribal mistake; (2) haplography of the preposition bet (‫;) ּב‬
has a broad range of meanings, including the metonymical and (3) an alternate vocalization tradition of the first term.
(cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 20 tn Heb “besides” or “in addition to.”
Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 21 tn Heb “and he gave them.”
877 s.v. 3.a.2. 22 tn Heb “brought them forth.”
 sn For an interesting extrabiblical parallel to this edict see 23 tn Heb “upon the hand of.”
the Cyrus cylinder (ANET 315-16). 24 sn A Persian name meaning “gift of Mithras.” See HALOT
10 tn Heb “in writing, saying.” 656 s.v. ‫ ִמ ְת ְרדָ ת‬.
748
 749 Ezra 2:9
out to Sheshbazzar the leader of the Judahite

and 1,000 other vessels.
exiles. 1:11 All these gold and silver vessels totaled
1:9 The inventory of these items was as 5,400. Sheshbazzar brought them all along when
follows: the captives were brought up from Babylon to
30 gold basins, Jerusalem.
1,000 silver basins,
29 silver utensils, The Names of the Returning Exiles
1:10 30 gold bowls, 2:1 These are the people of the province
410 other silver bowls, who were going up,10 from the captives of the
 sn A Babylonian name with the probable meaning exile whom King Nebuchadnezzar of Babylon
“Shamash protect the father.” See HALOT 1664-65 s.v. ‫ ׁ ֵש ׁ ְש ּ ַב ּ ַצר‬. had forced into exile in Babylon. They returned
 tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the to Jerusalem11 and Judah, each to his own
governor of Judah.” city. 2:2 They came with Zerubbabel, Jeshua,
 tn Heb “these are their number.”
 tn The exact meaning of the Hebrew noun ‫’( אֲ ג ְַר ָטל‬agartal,
Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan,
which occurs twice in this verse) is somewhat uncertain. The Mispar, Bigvai, Rehum, and Baanah.
lexicons suggest that it is related to a common Semitic root The number of Israelites12 was as follows:13
(the Hebrew derivative has a prosthetic prefixed ‫[ א‬aleph] and 2:3 the descendants14 of Parosh: 2,172;
interchange between ‫[ ג‬gimel] and ‫[ ק‬kof]): Judean Aramaic 2:4 the descendants of Shephatiah: 372;
and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all
meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There 2:5 the descendants of Arah: 775;
is debate whether this is a loanword from Greek κάρταλλος 2:6 the descendants of Pahath-Moab (from the
(kartallos, “basket”), Persian hirtal (“leather bag”) or Hittite line15 of Jeshua and16 Joab): 2,812;
kurtal (“container”). The term is traditionally understood as 2:7 the descendants of Elam: 1,254;
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- 2:8 the descendants of Zattu: 945;
shaped container of some sort (P. Humbert, “En marge 2:9 the descendants of Zaccai: 760;
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 ‫( ּ ֶכסֶ ף‬kesef, “silver”) and ‫( זָהָ ב‬zahav, “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 thousand four hundred and ten bowls of silver”). The BHS
are genitives of content, the term probably means “baskets” editor suggests revocalizing the term to ‫( ְמ ׁ ֻשנִ ים‬mÿshunim,
or “leather bags” (filled with silver and gold); however, if they “changed”).
 sn The total number as given in the MT does not match
are genitives of material, the term would mean “basins”
(made of silver and gold). Elsewhere in Ezra 1, the nouns ‫ּ ֶכסֶ ף‬ the numbers given for the various items in v. 9. It is not clear
(“silver”) and ‫“( זָהָ ב‬gold”) are used as genitives or material, whether the difference is due to error in textual transmission
not genitives of contents; therefore, the translation “gold or whether the constituent items mentioned are only a
basins” and “silver basins” is preferred. selection from a longer list, in which case the total from that
 tn Heb “knives.” The Hebrew noun ‫( ַמחֲ לָ ִפים‬makhalafim, longer list may have been retained. The numbers provided in
“knives”) is found only here in the OT. While the basic 1 Esdras come much closer to agreeing with the number in
meaning of the term is fairly clear, what it refers to here is Ezra 1:9-11, but this does not necessarily mean that 1 Esdras
unclear. The verb II ‫( ָחלַ ף‬khalaf) means “to pass through” has been better preserved here than Ezra. 1 Esdras 2:13-15
(BDB 322 s.v. ‫ ) ָחלַ ף‬or “to cut through” (HALOT 321 s.v. II ‫;חלף‬ (RSV) says, “The number of these was: a thousand gold cups,
see also Judg 5:26; Job 20:24); thus, the lexicons suggest a thousand silver cups, twenty-nine silver censures, thirty gold
‫ ַמחֲ לָ ִפים‬means “knives” (BDB 322 s.v. ‫ ; ַמחֲ לָ ף‬HALOT 569 s.v.
bowls, two thousand four hundred and ten silver bowls, and
*‫) ַמחֲ לָ ף‬. The related noun ‫( חֲ לָ פוֹת‬khalafot, “knife”) is used in a thousand other vessels. All the vessels were handed over,
Mishnaic Hebrew (HALOT 321 s.v. II ‫)חלף‬, and ‫( חֲ ִליפוֹת‬khalifot, gold and silver, five thousand four hundred and sixty-nine,
“knives”) appears in the Talmud. The noun appears in the and they were carried back by Shesbazzar with the returning
cognate languages: Ugaritic khlpnm (“knives”; UT 19) and exiles from Babylon to Jerusalem.”
 sn The list of names and numbers in this chapter of Ezra
Syriac khalofta (“shearing knife”; HALOT 321 s.v. II ‫)חלף‬. The
Vulgate translated it as “knives,” while the LXX understood it has a parallel account in Neh 7:6-73. The fact that the two
as referring to replacement pieces for the offering basins. The lists do not always agree in specific details suggests that
English translations render it variously; some following the various textual errors have crept into the accounts during the
Vulgate and others adopting the approach of the LXX: “knives” transmission process.
 tn Heb “the sons of.”
(KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV),
10 tn The Hebrew term ‫( הָ ע ִֹלים‬ha’olim, “those who were
“silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse
11 lists these twenty-nine objects among the “gold and silver going up” [Qal active participle]) refers to continual action
vessels” brought back to Jerusalem for temple worship. The in the past. Most translations render this as a simple past:
translation above offers the intentionally ambiguous “silver “went up” (KJV), “came up” (RSV, ASV, NASV, NIV), “came”
utensils” (the term ‫“[ ַמחֲ לָ ִפים‬knives”] would hardly refer to (NRSV). CEV paraphrases: “were on their way back.”
11 map For location see Map5-B1; Map6-F3; Map7-E2;
“gold” items, but could refer to “silver items”).
 tn The meaning of the Hebrew term ‫( ִמ ׁ ְשנִ ים‬mishnim) is Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
12 tn Heb “men of the people of Israel.”
uncertain. The noun ‫( ִמ ׁ ְשנֶה‬mishneh) means “double, second”
13 tn The words “was as follows” are not in the Hebrew text
(BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v.
‫ ִמ ׁ ְשנֶה‬‎3). The translations reflect a diversity of approaches: but are used in the translation for clarity.
“410 silver bowls of a second kind” (KJV, NASV, RSV margin), 14 tn Heb “the sons of.”
“410 other silver bowls” (NRSV) and “410 matching silver 15 tn Heb “to the sons of.” Cf. v. 40.
bowls” (NIV). BDB 1041 s.v. ‫משנה‬ ׁ ‎3.a suggests it was 16 tc The MT reads ‫ֹאב‬ ָ ‫( יו‬yo’av, “Joab”). However, syntax
originally a numeral that was garbled in the transmission demands the reading ‫( וְיו ָֹאב‬vÿyo’av, “and Joab”) which is
process, as reflected in the LXX: “two thousand” (so RSV: “two reflected in the LXX and Syriac.
Ezra 2:10 750
2:10 the descendants of Bani: 642; dants of Talmon, the descendants of Akkub, the
2:11 the descendants of Bebai: 623; descendants of Hatita, and the descendants of Sho-
2:12 the descendants of Azgad: 1,222; bai: 139.
2:13 the descendants of Adonikam: 666; 2:43 The temple servants: the descendants of
2:14 the descendants of Bigvai: 2,056; Ziha, the descendants of Hasupha, the descendants
2:15 the descendants of Adin: 454; of Tabbaoth, 2:44 the descendants of Keros, the
2:16 the descendants of Ater (through descendants of Siaha, the descendants of Padon,
Hezekiah): 98; 2:45 the descendants of Lebanah, the descendants
2:17 the descendants of Bezai: 323; of Hagabah, the descendants of Akkub, 2:46 the
2:18 the descendants of Jorah: 112; descendants of Hagab, the descendants of
2:19 the descendants of Hashum: 223; Shalmai,10 the descendants of Hanan, 2:47 the
2:20 the descendants of Gibbar: 95. descendants of Giddel, the descendants of Gahar,
2:21 The men of Bethlehem: 123; the descendants of Reaiah, 2:48 the descendants of
2:22 the men of Netophah: 56; Rezin, the descendants of Nekoda, the descendants
2:23 the men of Anathoth: 128; of Gazzam, 2:49 the descendants of Uzzah, the
2:24 the men of the family of Azmaveth: 42; descendants of Paseah, the descendants of Besai,
2:25 the men of Kiriath Jearim, Kephirah and 2:50 the descendants of Asnah, the descendants
Beeroth: 743; of Meunim, the descendants of Nephussim,
2:26 the men of Ramah and Geba: 621; 2:51 the descendants of Bakbuk, the descendants
2:27 the men of Micmash: 122; of Hakupha, the descendants of Harhur, 2:52 the
2:28 the men of Bethel and Ai: 223; descendants of Bazluth, the descendants of Mehida,
2:29 the descendants of Nebo: 52; the descendants of Harsha, 2:53 the descendants of
2:30 the descendants of Magbish: 156; Barkos, the descendants of Sisera, the descendants
2:31 the descendants of the other Elam: 1,254; of Temah, 2:54 the descendants of Neziah, and the
2:32 the descendants of Harim: 320; descendants of Hatipha.
2:33 the men of Lod, Hadid, and Ono: 725; 2:55 The descendants of the servants of
2:34 the men of Jericho: 345; Solomon: the descendants of Sotai, the descendants
2:35 the descendants of Senaah: 3,630. of Hassophereth, the descendants of Peruda,
2:36 The priests: the descendants of Jedaiah 2:56 the descendants of Jaala, the descendants
(through the family of Jeshua): 973; of Darkon, the descendants of Giddel, 2:57 the
2:37 the descendants of Immer: 1,052; descendants of Shephatiah, the descendants of
2:38 the descendants of Pashhur: 1,247; Hattil, the descendants of Pokereth-Hazzebaim,
2:39 the descendants of Harim: 1,017. and the descendants of Ami.
2:40 The Levites: the descendants of Jeshua 2:58All the temple servants and the descendants
and Kadmiel (through the line of Hodaviah): 74. of the servants of Solomon: 392.
2:41 The singers: the descendants of Asaph: 2:59 These are the ones that came up from Tel
128. Melah, Tel Harsha, Kerub, Addon, and Immer
2:42 The gatekeepers: the descendants of (although they were unable to certify11 their family
Shallum, the descendants of Ater, the descen- connection12 or their ancestry,13 as to whether they
really were from Israel):
2:60 the descendants of Delaiah, the
descendants of Tobiah, and the descendants of
Nekoda: 652.
2:61 And from among14 the priests: the
 tn Heb “to.” So also in vv. 36, 40.
 tc The translation follows the suggestion in BHS and reads
descendants of Hobaiah, the descendants of
‫’( ַאנְ ׁ ֵשי‬anshe, “the men of”) here rather than the reading ‫( ְּבנֵי‬bÿne, Hakkoz, and the descendants of Barzillai (who
“the sons of”) found in the MT. So also in vv. 25, 26, 33, 34. had taken a wife from the daughters of Barzillai
 map For location see Map5-B1; Map7-E2; Map8-E2; the Gileadite and was called by that15 name).
Map10-B4.
 tc The translation follows the suggestion in BHS and reads
2:62 They16 searched for their records in the genea-
‫’( ַא ׁ ְשנֵי ּ ֵבית‬ashne bet, “men of the house of”) here rather than
the reading ‫( ְּבנֵי‬bÿne, “the sons of”) found in the MT.
tn Heb “the men of the house of Azmaveth”; some regard
‫( ּ ֵבית‬bet, “house of”) as a part of the place name: NAB, NLT
“Beth-azmaveth.” 10 tc The translation follows the Qere reading “Shalmai” (so
 tc The translation, with the support of many manuscripts, KJV, NASB, NIV, NLT) rather than the MT Kethib “Shamlai” (so
reads ‫( יְעָ ִרים‬yÿ’arim) here rather than the reading ‫’( עָ ִרים‬arim) ASV, NAB, NRSV).
of the MT. 11 tn Heb “relate.”
 map For location see Map4-G4; Map5-C1; Map6-E3; 12 tn Heb “the house of their fathers.”
Map7-D1; Map8-G3. 13 tn Heb “their seed.”
 map For location see Map5-B2; Map6-E1; Map7-E1; 14 tc The translation reads ‫וּמן‬ִ (umin, “and from”) rather
Map8-E3; Map10-A2; Map11-A1. than the reading ‫וּמ ּבנֵי‬
ִ (umibbÿney, “and from the sons of”)
 tn Heb “the house of.” found in the MT.
 tc Here it is preferable to delete the reading ‫( ְּבנֵי‬bÿne, “the 15 tn Heb “their.”
sons of”) found in the MT. 16 tn Heb “these.”
 751 Ezra 3:8
logical materials, but did not find them. They 
3:2 Then Jeshua the son of Jozadak19 and his
were therefore excluded from the priesthood. 2:63 priestly colleagues20 and Zerubbabel son of Sheal-
The governor instructed them not to eat any of tiel and his colleagues21 started to build22 the al-
the sacred food until there was a priest who could tar of the God of Israel so they could offer burnt
consult the Urim and Thummim. offerings on it as required by23 the law of Moses
2:64 The entire group numbered 42,360, the man of God. 3:3 They established the altar on
2:65 not counting their male and female servants, its foundations, even though they were in terror of
who numbered 7,337. They also had 200 male and the local peoples,24 and they offered burnt offer-
female singers 2:66 and 736 horses, 245 mules, ings on it to the Lord, both the morning and the
2:67 435 camels, and 6,720 donkeys. 2:68 When evening offerings. 3:4 They observed the Festival
they came to the Lord’s temple in Jerusalem, some of Temporary Shelters25 as required26 and offered
of the family leaders offered voluntary offerings the proper number of27 daily burnt offerings ac-
for the temple of God in order to rebuild it on cording to the requirement for each day. 3:5 After-
its site. 2:69 As they were able, they gave to the ward they offered the continual burnt offerings and
treasury for this work 61,000 drachmas10 of gold, those for the new moons and those for all the holy
5,000 minas11 of silver, and 100 priestly robes.12 assemblies of the Lord and all those that were be-
2:70 The priests, the Levites, some of the ing voluntarily offered to the Lord. 3:6 From the
people, the singers, the gatekeepers, and the first day of the seventh month they began to offer
temple servants lived in their towns, and all the burnt offerings to the Lord. However, the Lord’s
rest of Israel lived in their towns. temple was not at that time established.28
The Altar is Rebuilt Preparations for Rebuilding the Temple
3:1 When the seventh month arrived and 3:7 So they provided money29 for the masons
the Israelites13 were living14 in their15 towns, and carpenters, and food, beverages, and olive
the people assembled16 in17 Jerusalem.18 oil for the people of Sidon30 and Tyre,31 so that
they would bring cedar timber from Lebanon
 tn Heb “their records were searched for in the genealogical to the seaport32 at Joppa, in accord with the
materials, but were not found.” This passive construction has edict of King Cyrus of Persia. 3:8 In the second
been translated as active for stylistic reasons. year after they had come to the temple of
 tn Heb “they were desecrated.”
 tn The Hebrew word ‫ש ָתא‬
God in Jerusalem,33 in the second month,
ָ ׁ ‫( ִּת ְר‬tirshata’) is an official title of
the Persian governor in Judea, perhaps similar in meaning to
Zerubbabel the son of Shealtiel and Jeshua the
“excellency” (BDB 1077 s.v.; HALOT 1798 s.v.; W. L. Holladay,
Concise Hebrew and Aramaic Lexicon, 395).
 tn Heb “to stand.”
 sn The same total is given in Neh 7:66, but it is difficult to
understand how this number is reached, since the numbers
of people listed in the constituent groups do not add up to
42,360. The list in vv. 3-60 apparently is not intended to be
exhaustive, but the basis of the selectivity is unclear.
 tn Heb “besides” or “in addition to.”
 tn Heb “the heads of the fathers.” 19 sn Jozadak (also in 3:8) is a variant spelling of
 tn Heb “cause it to stand.” Jehozadak.
 tn Heb “according to their strength.” 20 tn Heb “his brothers the priests.”
10 tn The meaning of the Hebrew word ‫ּ ַד ְר ְּכמוֹנִ ים‬ 21 tn Heb “his brothers.”
22 tn Heb “arose and built.”
(darkÿmonim, cf. Neh 7:69, 70, 71) is uncertain. It may be a
Greek loanword meaning “drachmas” (the view adopted here 23 tn Heb “written in.” Cf. v. 4.
and followed also by NAB, NASB, NIV) or a Persian loanword 24 tn Heb “the peoples of the lands.”
“daric,” referring to a Persian gold coin (BDB 204 s.v. ‫; ּ ַד ְר ְּכמוֹן‬ 25 tn The Hebrew phrase ‫ס ּכוֹת‬ ֻ ּ ַ‫’( אֶ ת ַחג־ה‬et khag-hassukot,
HALOT 232 s.v. ‫ ;נִ ים( ֹו) ּ ַד ְר ְּכ ֹמ‬cf. ASV, NRSV). For further study, “festival of huts” [or “shelters”]) is traditionally known as the
see R. de Vaux, Ancient Israel, 206-9. Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB,
11 sn The ‫( ָמנִ ים‬manim, cf. Neh 7:71, 72) is a measuring NRSV) is probably better than the traditional “tabernacles” in
weight for valuable metals, equal to 160/ of a talent or 60 light of the meaning of the term ‫( סֻ ּ ָכה‬sukkah, “hut; booth”),
shekels (BDB 584 s.v. ‫ ; ָמנֶה‬HALOT 599 s.v. ‫) ָמנֶה‬. For further but “booths” are frequently associated with trade shows and
study, see R. de Vaux, Ancient Israel, 203-6. craft fairs in contemporary American English. The nature of
12 tn Or “garments.” the celebration during this feast as a commemoration of the
13 tn Heb “the sons of Israel.” wanderings of the Israelites after they left Egypt suggests that
14 tn The word “living” is not in the Hebrew text, but is a translation like “temporary shelters” is more appropriate.
26 tn Heb “according to what is written.”
implied. Some translations supply “settled” (cf. NAB, NIV,
NLT). 27 tn Heb “by number.”
15 tc The translation reads with some medieval Hebrew 28 tn Or “the foundation of the Lord’s temple was not yet
mss and ancient versions ‫( ְּבעָ רֵ יהֶ ם‬be’arehem, “in their towns”), laid.
rather than the reading ‫( ּ ֶבעָ ִרים‬be’arim, “in the towns”) found 29 tn Heb “silver.”
in the MT. Cf. Neh 7:72 HT [7:73 ET]. 30 map For location see Map1-A1; JP3-F3; JP4-F3.
16 tn The Hebrew text adds the phrase “like one man.” This 31 map For location see Map1-A2; Map2-G2; Map4-A1;
has not been included in the translation for stylistic reasons. JP3-F3; JP4-F3.
17 tn Heb “to.” 32 tn Heb “to the sea”
18 map For location see Map5-B1; Map6-F3; Map7-E2; 33 map For location see Map5-B1; Map6-F3; Map7-E2;
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
Ezra 3:9 752
son of Jozadak initiated the work, along with the
 Opposition to the Building Efforts
rest of their associates, the priests and the Levites,
and all those who were coming to Jerusalem from 4:1 When the enemies of Judah and Benjamin
the exile. They appointed the Levites who were at learned that the former exiles17 were building a
least twenty years old to take charge of the work temple for the Lord God of Israel, 4:2 they came
on the Lord’s temple. 3:9 So Jeshua appointed both to Zerubbabel and the leaders18 and said to them,
his sons and his relatives, Kadmiel and his sons “Let us help you build,19 for like you we seek your
(the sons of Yehudah), to take charge of the work- God and we have been sacrificing to him20 from
ers in the temple of God, along with the sons of the time21 of King Esarhaddon22 of Assyria, who
Henadad, their sons, and their relatives the Lev- brought us here.”23 4:3 But Zerubbabel, Jeshua,
ites. 3:10 When the builders established the Lord’s and the rest of the leaders of Israel said to them,
temple, the priests, ceremonially attired and with “You have no right24 to help us build the temple
their clarions, and the Levites (the sons of Asaph) of our God. We will build it by ourselves for the
with their cymbals, stood to praise the Lord ac- Lord God of Israel, just as King Cyrus, the king
cording to the instructions left by King David of of Persia, has commanded us.” 4:4 Then the local
Israel.10 3:11 With antiphonal response they sang,11 people25 began to discourage26 the people of
praising and glorifying the Lord: Judah and to dishearten them from building. 4:5
They were hiring advisers to oppose them, so as to
“For he is good; frustrate their plans, throughout the time27 of King
his loyal love toward Israel is forever.” Cyrus of Persia until the reign of King Darius28 of
All the people gave a loud12 shout as they Persia.29
praised the Lord when the temple of the Lord was
established. 3:12 Many of the priests, the Levites,
and the leaders13 – older people who had seen with
their own eyes the former temple while it was
still established14 – were weeping loudly,15 and
many others raised their voice in a joyous shout.
3:13 People were unable to tell the difference
between the sound of joyous shouting and the
sound of the people’s weeping, for the people were
shouting so loudly16 that the sound was heard a
long way off.

17 tn Heb “the sons of the exile.”

18 tn Heb “the heads of the fathers.” So also in v. 3.
19 tn Heb “Let us build with you.”
20 tc The translation reads with the Qere, a Qumran ms, the
LXX, the Syriac Peshitta, and the Arabic version ‫( וְל ֹו‬vÿlo, “and
him”) rather than the Kethib of the MT, ‫( וְ לֹא‬vÿlo’, “and not”).
 tn Heb “began”; the phrase “the work” is supplied in the 21 tn Heb “days.”
translation for the sake of clarity. 22 sn Esarhaddon was king of Assyria ca. 681-669 b.c.
 tn Heb “their brothers.”
23 sn The Assyrian policy had been to resettle Samaria
 tn Heb “stood.”
 tn Heb “from twenty years and upward.”
with peoples from other areas (cf. 2 Kgs 17:24-34). These
immigrants acknowledged Yahweh as well as other deities in
 tn Heb “brothers.”
some cases. The Jews who returned from the Exile regarded
 sn The name ‫( יְהוּדָ ה‬Yehudah; cf. KJV, ASV, NASB “Judah”)
them with suspicion and were not hospitable to their offer of
is probably a variant of Hodaviah (see Ezra 2:40; cf. NIV, NCV, help in rebuilding the temple.
TEV, CEV, NLT). 24 tn Heb “not to you and to us.”
 tn Heb “brothers.” 25 tn Heb “the people of the land.” Elsewhere this
 sn This was a long, straight, metallic instrument used
expression sometimes has a negative connotation, referring
for signal calls, rather than the traditional ram’s horn (both to a lay population that was less zealous for Judaism than
instruments are typically translated “trumpet” by English it should have been. Here, however, it seems to refer to
versions). the resident population of the area without any negative
 tn Heb “according to the hands of.”
connotation.
10 sn See Ps 107:1; 118:1, 29; 136:1. Cf. 2 Chr 5:13; 7:3; 26 tn Heb “were making slack the hands of.”
20:21. 27 tn Heb “all the days of.”
11 tn Heb “they answered.” 28 sn Darius ruled Persia ca. 522-486 b.c.
12 tn Heb “great.” 29 sn The purpose of the opening verses of this chapter is to
13 tn Heb “the heads of the fathers.”
summarize why the Jews returning from the exile were unable
14 sn The temple had been destroyed some fifty years to complete the rebuilding of the temple more quickly than
earlier by the Babylonians in 586 b.c. they did. The delay was due not to disinterest on their part but
15 tn Heb “with a great voice.” to the repeated obstacles that had been placed in their path
16 tn Heb “a great shout.” by determined foes.
 753 Ezra 4:12
Official Complaints Are Lodged Against the Jews 4:8 Rehum the commander10 and Shimshai
the scribe11 wrote a letter concerning12 Jerusalem
4:6 At the beginning of the reign of Ahasuerus to King Artaxerxes as follows: 4:9 From13 Rehum
they filed an accusation against the inhabitants of the commander, Shimshai the scribe, and the
Judah and Jerusalem. 4:7 And during the reign of rest of their colleagues – the judges, the rulers,
Artaxerxes, Bishlam, Mithredath, Tabeel, and the the officials, the secretaries, the Erechites, the
rest of their colleagues wrote to King Artaxerxes Babylonians, the people of Susa (that is,14 the
of Persia. This letter was first written in Aramaic Elamites), 4:10 and the rest of nations whom
but then translated. the great and noble Ashurbanipal15 deported and
[Aramaic:] settled in the cities16 of Samaria and other places in
 sn The chronological problems of Ezra 4:6-24 are well Trans-Euphrates.17 4:11 (This is a copy of the letter
known and have been the subject of extensive discussion they sent to him:)
since ancient times. Both v. 5 and v. 24 describe the reign “To King Artaxerxes,18 from your servants
of Darius I Hystaspes, who ruled Persia ca. 522–486 b.c. in19 Trans-Euphrates: 4:12 Now20 let the king
and in whose time the rebuilt temple was finished. The
material in between is from later times (v. 16 describes the be aware that the Jews who came up to us from
rebuilding of the walls, not the temple), and so appear to be you have gone to Jerusalem. They are rebuilding
a digression. Even recognizing this, there are still questions, that rebellious and odious city.21 They are
such as why Cambyses (530-522 b.c.) is not mentioned at all,
and why events from the time of Xerxes (486-465 b.c.) and
Artaxerxes (464-423 b.c.) are included here if the author was
discussing opposition to the building of the temple, which
was finished in 516 b.c. Theories to explain these difficulties
are too numerous to mention here, but have existed since
ancient times: Josephus, the first century Jewish historian,
rearranged the account to put Cambyses before Xerxes and
replacing Artaxerxes with Xerxes (for further discussion of
Josephus’ rearrangement see L. L. Grabbe, “Josephus and the
Reconstruction of the Judean Restoration” JBL 106 [1987]:
231-46). In brief, it seems best to view the author’s primary language of that book shifts from Hebrew to Aramaic. Ezra
concern here as thematic (the theme of opposition to the 4:8–6:18 and 7:12-26 are written in Aramaic, whereas the
Jewish resettlement in Jerusalem, including the rebuilding of rest of the book is written in Hebrew.
10 tn Aram “lord of the command.” So also in vv. 9, 17.
the temple and restoration of Jerusalem’s walls) rather than
purely chronological. In the previous verses the author had 11 sn Like Rehum, Shimshai was apparently a fairly high-
shown how the Jews had rejected an offer of assistance from ranking official charged with overseeing Persian interests in
surrounding peoples and how these people in turn harassed this part of the empire. His title was “scribe” or “secretary,” but
them. The inserted account shows how, in light of the in a more elevated political sense than that word sometimes
unremitting opposition the Jews experienced (even extending has elsewhere. American governmental titles such as
down to more recent times), this refusal of help had been fully “Secretary of State” perhaps provide an analogy in that the
justified. Some of the documents the author employed show word “secretary” can have a broad range of meaning.
how this opposition continued even after the temple was 12 tn Or perhaps “against.”
rebuilt. (The failure to mention Cambyses may simply mean 13 tn Aram “then.” What follows in v. 9 seems to be the
the author had no documents available from that period.) preface of the letter, serving to identify the senders of the
For detailed discussion of the difficulties presented by the letter. The word “from” is not in the Aramaic text but has been
passage and the various theories advanced to explain them, supplied in the translation for clarity.
see H. G. M. Williamson, Ezra, Nehemiah (WBC), 56-60. 14 tn For the qere of the MT (‫ ּ ֶדהָ יֵא‬, dehaye’, a proper name)
 sn Ahasuerus, otherwise known as Xerxes I, ruled ca. it seems better to retain the Kethib ‫( ִּדהוּא‬dihu’, “that is”). See
486-464 b.c. F. Rosenthal, Grammar, 25, §35; E. Vogt, Lexicon linguae
 map For location see Map5-B1; Map6-F3; Map7-E2; aramaicae, 36.
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 15 tn Aram “Osnappar” (so ASV, NASB, NRSV), another
 tn Heb “And in the days.” name for Ashurbanipal.
 tn The LXX understands this word as a prepositional sn Ashurbanipal succeeded his father Esarhaddon as king
phrase (“in peace”) rather than as a proper name of Assyria in 669 b.c. Around 645 b.c. he sacked the city of
(“Bishlam”). Taken this way it would suggest that Mithredath Susa, capital of Elam, and apparently some of these people
was “in agreement with” the contents of Tabeel’s letter. Some were exiled to Samaria and other places.
scholars regard the word in the MT to be a corruption of either 16 tc The translation reads with the ancient versions the
“in Jerusalem” (i.e., “in the matter of Jerusalem”) or “in the plural ‫( ְּבקֻ ְרי ַּה‬bÿquryah, “in the cities”) rather than the singular
name of Jerusalem.” The translation adopted above follows (“in the city”) of the MT.
the traditional understanding of the word as a name. 17 tn Aram “beyond the river.” In Ezra this term is a technical
 tc The translation reads the plural with the Qere rather designation for the region west of the Euphrates river.
than the singular found in the MT Kethib. 18 tn The Masoretic accents indicate that the phrase “to
 sn Artaxerxes I ruled in Persia from ca. 465–425 b.c. Artaxerxes the king” goes with what precedes and that the
 tc It is preferable to delete the MT’s ‫וּכ ָתב‬
ְ (ukhÿtav) here. letter begins with the words “from your servants.” But it
 sn The double reference in v. 7 to the Aramaic language seems better to understand the letter to begin by identifying
is difficult. It would not make sense to say that the letter was the addressee.
written in Aramaic and then translated into Aramaic. Some 19 tn Aram “men of.”
interpreters understand the verse to mean that the letter was 20 tn The MT takes this word with the latter part of v. 11, but
written in the Aramaic script and in the Aramaic language, but in English style it fits better with v. 12.
this does not seem to give sufficient attention to the participle 21 sn Management of the provinces that were distantly
“translated” at the end of the verse. The second reference removed from the capital was difficult, and insurrection in
to Aramaic in the verse is more probably a gloss that calls such places was a perennial problem. The language used
attention to the fact that the following verses retain the in this report about Jerusalem (i.e., “rebellious,” “odious”) is
Aramaic language of the letter in its original linguistic form. intentionally inflammatory. It is calculated to draw immediate
A similar reference to Aramaic occurs in Dan 2:4b, where the attention to the perceived problem.
Ezra 4:13 754
completing its walls and repairing its foundations. 4:23 Then, as soon as the copy of the letter
4:13 Let the king also be aware that if this city is from King Artaxerxes was read in the presence of
built and its walls are completed, no more tax, cus- Rehum, Shimshai the scribe, and their colleagues,
tom, or toll will be paid, and the royal treasury they proceeded promptly to the Jews in Jerusalem19
will suffer loss. 4:14 In light of the fact that we are and stopped them with threat of armed force.20
loyal to the king, and since it does not seem ap- 4:24 So the work on the temple of God in
propriate to us that the king should sustain dam- Jerusalem came to a halt. It remained halted until
age, we are sending the king this information the second year of the reign of King Darius of
4:15 so that he may initiate a search of the records Persia.21
of his predecessors and discover in those records
that this city is rebellious and injurious to both Tattenai Appeals to Darius
kings and provinces, producing internal revolts 5:1 Then the prophets Haggai and Zechariah
from long ago.10 It is for this very reason that this son22 of Iddo23 prophesied concerning the Jews
city was destroyed. 4:16 We therefore are inform- who were in Judah and Jerusalem24 in the name
ing the king that if this city is rebuilt and its walls of the God of Israel who was over them. 5:2 Then
are completed, you will not retain control11 of this Zerubbabel the son of Shealtiel and Jeshua the son
portion of Trans-Euphrates.” of Jozadak began25 to rebuild the temple of God in
4:17 The king sent the following response: Jerusalem. The prophets of God were with them,
“To Rehum the commander, Shimshai the supporting them.
scribe, and the rest of their colleagues who live 5:3 At that time Tattenai governor of Trans-
in Samaria and other parts of Trans-Euphrates: Euphrates, Shethar-Bozenai, and their colleagues
Greetings!12 4:18 The letter you sent to us has been came to them and asked, “Who gave you
translated and read in my presence. 4:19 So I gave authority26 to rebuild this temple and to complete
orders,13 and it was determined14 that this city from this structure?”27 5:4 They28 also asked them,
long ago has been engaging in insurrection against “What are the names of the men who are building
kings. It has continually engaged in15 rebellion this edifice?” 5:5 But God was watching over29 the
and revolt. 4:20 Powerful kings have been over elders of Judah, and they were not stopped30 until a
Jerusalem who ruled throughout the entire Trans- report could be dispatched31 to Darius and a letter
Euphrates16 and who were the beneficiaries of17 could be sent back concerning this.
tribute, custom, and toll. 4:21 Now give orders 5:6 This is a copy of the letter that Tattenai
that these men cease their work and that this city governor of Trans-Euphrates, Shethar-Bozenai,
not be rebuilt until such time as I so instruct.18 and his colleagues who were the officials of
4:22 Exercise appropriate caution so that there is
no negligence in this matter. Why should danger
increase to the point that kings sustain damage?”

19 tn Aram “to Jerusalem against the Jews.”

20 tn Aram “by force and power,” a hendiadys.
21 sn Darius I Hystaspes ruled Persia ca. 522–486 b.c.
 tn Aram “the treasury of kings.” The plural “kings” is
22 tn Aram “son.” According to Zech 1:1 he was actually the
Hebrew, not Aramaic. If the plural is intended in a numerical grandson of Iddo.
sense the reference is not just to Artaxerxes but to his 23 tn Aram “and Haggai the prophet and Zechariah the son
successors as well. Some scholars understand this to be the
of Iddo the prophet.”
plural of majesty, referring to Artaxerxes. See F. C. Fensham, 24 map For location see Map5-B1; Map6-F3; Map7-E2;
Ezra and Nehemiah (NICOT), 74.
 tn Aram “we eat the salt of the palace.” Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
25 tn Aram “arose and began.” For stylistic reasons this has
 tn Aram “the dishonor of the king is not fitting for us to
been translated as a single concept.
see.” 26 tn Aram “who placed to you a command?” So also v. 9.
 tn Aram “and we have made known.”
27 tn The exact meaning of the Aramaic word ‫ש ְר־‬ ַ ּ ׁ ֻ‫א‬
 tn Aram “the book of the minutes.”
 tn Aram “of your fathers.” ‫’( נָא‬ussarna’) here and in v. 9 is uncertain (BDB 1083 s.v.).
 tn Aram “discover…and learn.” For stylistic reasons this
The LXX and Vulgate understand it to mean “wall.” Here it is
used in collocation with ‫יְתא‬ ָ ‫( ּ ַב‬bayta’, “house” as the temple
has been translated as a single concept. of God), while in 5:3, 9 it is used in parallelism with this term.
 tn Aram “is a rebellious city.”
It might be related to the Assyrian noun ashurru (“wall”) or
 tn Aram “revolts they are making in its midst.”
ashru (“sanctuary”; so BDB). F. Rosenthal, who translates
10 tn Aram “from olden days.” So also in v. 19.
the word “furnishings,” thinks that it probably enters Aramaic
11 tn Aram “will not be to you.”
from Persian (Grammar, 62-63, §189).
12 tn Aram “peace.” 28 tc The translation reads with one medieval Hebrew ms,
13 tn Aram “from me was placed a decree.” the LXX, and the Syriac Peshitta ּ‫’( אֲ ַמרו‬amaru, “they said”)
14 tn Aram “and they searched and found.” rather than the reading ‫’( אֲ ַמ ְרנָא‬amarna’, “we said”) of the
15 tn Aram “are being done.” MT.
16 sn The statement that prior Jewish kings ruled over the 29 tn Aram “the eye of their God was on.” The idiom
entire Trans-Euphrates is an overstatement. Not even in the describes the attentive care that one exercises in behalf of
days of David and Solomon did the kingdom of Israel extend the object of his concern.
its borders to such an extent. 30 tn Aram “they did not stop them.”
17 tn Aram “were being given to them.” 31 tn Aram “[could] go.” On this form see F. Rosenthal,
18 tn Aram “until a command is issued from me.” Grammar, 58, §169.
 755 Ezra 6:7
Trans-Euphrates sent to King Darius. 5:7 The re- temple of God to be rebuilt in Jerusalem. Then let
port they sent to him was written as follows: the king send us a decision concerning this mat-
“To King Darius: All greetings! 5:8 Let it ter.”
be known to the king that we have gone to the
province of Judah, to the temple of the great God. Darius Issues a Decree
It is being built with large stones, and timbers are 6:1 So Darius the king issued orders, and they
being placed in the walls. This work is being done searched in the archives15 of the treasury which
with all diligence and is prospering in their hands. were deposited there in Babylon. 6:2 A scroll
5:9 We inquired of those elders, asking them, ‘Who was found in the citadel16 of Ecbatana which is
gave you the authority to rebuild this temple and in the province of Media, and it was inscribed as
to complete this structure?’ 5:10 We also inquired follows:
of their names in order to inform you, so that we “Memorandum: 6:3 In the first year of his
might write the names of the men who were their reign,17 King Cyrus gave orders concerning the
leaders. 5:11 They responded to us in the following temple of God in Jerusalem:18 ‘Let the temple be
way: ‘We are servants of the God of heaven and rebuilt as a place where sacrifices are offered. Let
earth. We are rebuilding the temple which was its foundations be set in place.19 Its height is to be
previously built many years ago. A great king of ninety feet and its width ninety20 feet,21 6:4 with
Israel built it and completed it. 5:12 But after our three layers of large stones22 and one23 layer of
ancestors angered the God of heaven, he delivered timber. The expense is to be subsidized24 by the
them into the hands of King Nebuchadnezzar of royal treasury.25 6:5 Furthermore let the gold
Babylon, the Chaldean, who destroyed this temple and silver vessels of the temple of God, which
and exiled the people to Babylon. 5:13 But in Nebuchadnezzar brought from the temple in
the first year of King Cyrus of Babylon, King Jerusalem and carried to Babylon, be returned
Cyrus enacted a decree to rebuild this temple of and brought to their proper place in the temple in
God. 5:14 Even the gold and silver vessels of the Jerusalem. Let them be deposited in the temple of
temple of God that Nebuchadnezzar had taken God.’
from the temple in Jerusalem and had brought to 6:6 “Now Tattenai governor of Trans-
the palace of Babylon – even those things King Euphrates, Shethar Bozenai, and their colleagues,
Cyrus brought from the palace of Babylon and the officials of Trans-Euphrates – all of you stay
presented10 to a man by the name of Sheshbazzar far away from there! 6:7 Leave the work on this
whom he had appointed as governor. 5:15 He said temple of God alone.26 Let the governor of the
to him, “Take these vessels and go deposit them Jews and the elders of the Jews rebuild this temple
in the temple in Jerusalem, and let the house of of God in its proper place.
God be rebuilt in its proper location.”11 5:16 Then
this Sheshbazzar went and laid the foundations of 15 tn Aram “the house of the archives.”

the temple of God in Jerusalem. From that time to 16 tc The translation reads ‫יר ָתא‬
ְ ‫( ִב‬birta’, citadel”) rather
the present moment12 it has been in the process of than the reading ‫יר ָתא‬
ְ ‫( ְּב ִב‬bÿvireta’, “in the citadel”) found in
the MT. The MT probably experienced dittography here.
being rebuilt, although it is not yet finished.’ 17 tn Aram “In the first year of Cyrus the king.”
5:17 “Now if the king is so inclined,13 let 18 map For location see Map5-B1; Map6-F3; Map7-E2;
a search be conducted in the royal archives14 Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
19 tn Aram “raised”; or perhaps “retained” (so NASB;
there in Babylon in order to determine whether
cf. NLT), referring to the original foundations of Solomon’s
King Cyrus did in fact issue orders for this temple.
20 tc The Syriac Peshitta reads “twenty cubits” here, a
measurement probably derived from dimensions given
elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the
dimensions of the Solomonic temple were as follows: length,
 tn Aram “and it was written in its midst.”
60 cubits; width, 20 cubits; height, 30 cubits. Since one
 tn Aram “all peace.”
would expect the dimensions cited in Ezra 6:3 to correspond
to those of Solomon’s temple, it is odd that no dimension for
 tn Aram “stones of rolling.” The reference is apparently to
length is provided. The Syriac has apparently harmonized the
stones too large to carry. width dimension provided here (“twenty cubits”) to that given
 sn This great king of Israel would, of course, be Solomon.
in 1 Kgs 6:2.
 tn Aram “fathers.” 21 tn Aram “Its height sixty cubits and its width sixty cubits.”
 tn Aram “hand” (singular).
The standard cubit in the OT is assumed by most authorities
 sn A reference to the catastrophic events of 586 b.c. to be about eighteen inches (45 cm) long.
 sn Cyrus was actually a Persian king, but when he 22 tn Aram “stones of rolling.”
conquered Babylon in 539 b.c. he apparently appropriated 23 tc The translation follows the LXX reading ‫( ַחד‬khad,
to himself the additional title “king of Babylon.” The Syriac “one”) rather than the MT ‫( חֲ דַ ת‬khadat, “new”). If the MT
Peshitta substitutes “Persia” for “Babylon” here, but this is reading “new” is understood to mean freshly cut timber that
probably a hyper-correction. has not yet been seasoned it would seem to be an odd choice
 tn Or “temple.” for construction material.
10 tn Aram “they were given.” 24 tn Aram “let be given.”
11 tn Aram “upon its place.” 25 tn Aram “house.”
12 tn Aram “from then and until now.” 26 tc For the MT reading “the work on this temple of
13 tn Aram “if upon the king it is good.” God” the LXX reads “the servant of the Lord Zurababel” [=
14 tn Aram “the house of the treasures of the king.” Zerubbabel].
Ezra 6:8 756
6:8 “I also hereby issue orders as to what you they offered one hundred bulls, two hundred rams,
are to do with those elders of the Jews in order four hundred lambs, and twelve male goats for the
to rebuild this temple of God. From the royal sin of all Israel, according to the number of the
treasury, from the taxes of Trans-Euphrates the tribes of Israel. 6:18 They appointed the priests by
complete costs are to be given to these men, so their divisions and the Levites by their divisions
that there may be no interruption of the work. over the worship of God at Jerusalem,15 in accord
6:9 Whatever is needed – whether oxen or rams or with16 the book of Moses. 6:1917 The exiles18 ob-
lambs or burnt offerings for the God of heaven or served the Passover on the fourteenth day of the
wheat or salt or wine or oil, as required by the first month. 6:20 The priests and the Levites had
priests who are in Jerusalem – must be given to purified themselves, every last one,19 and they all
them daily without any neglect, 6:10 so that they were ceremonially pure. They sacrificed the Pass-
may be offering incense to the God of heaven and over lamb for all the exiles, for their colleagues20
may be praying for the good fortune of the king the priests, and for themselves. 6:21 The Israelites
and his family. who were returning from the exile ate it, along
6:11 “I hereby give orders that if anyone with all those who had joined them21 in separating
changes this directive a beam is to be pulled themselves from the uncleanness of the nations of
out from his house and he is to be raised up and the land to seek the Lord God of Israel. 6:22 They
impaled on it, and his house is to be reduced to a observed the Feast of Unleavened Bread for seven
rubbish heap for this indiscretion. 6:12 May God days with joy, for the Lord had given them joy and
who makes his name to reside there overthrow had changed the opinion22 of the king of Assyria23
any king or nation who reaches out to cause toward them, so that he assisted24 them in the work
such change so as to destroy this temple of God in on the temple of God, the God of Israel.
Jerusalem. I, Darius, have given orders. Let them
be carried out with precision!” The Arrival of Ezra

The Temple Is Finally Dedicated 7:1 Now after these things had happened,
during the reign of King Artaxerxes25 of Persia,
6:13 Then Tattenai governor of Trans-
Euphrates, Shethar-Bozenai, and their colleagues 15 map For location see Map5-B1; Map6-F3; Map7-E2;
acted accordingly – with precision, just as Darius Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
the king had given instructions.10 6:14 The elders 16 tn Aram “according to the writing of.”
of the Jews continued building and prospering, 17 sn At this point the language of the book reverts from

while at the same time11 Haggai the prophet and Aramaic (4:8–6:18) back to Hebrew. Aramaic will again be
used in Ezra 7:12-26.
Zechariah the son of Iddo continued prophesying. 18 tn Heb “the sons of the exile.” So also in v. 20.
They built and brought it to completion by the 19 tn Heb “as one.” The expression is best understood
command of the God of Israel and by the command as referring to the unity shown by the religious leaders in
of Cyrus and Darius and Artaxerxes king of Persia. preparing themselves for the observance of Passover. On the
meaning of the Hebrew phrase see DCH 1:182 s.v. ‫ אֶ ָחד‬‎3b.
6:15 They finished this temple on the third day of See also HALOT 30 s.v. ‫ אֶ ָחד‬‎5.
the month Adar, which is the sixth12 year of the 20 tn Heb “brothers.”
reign of King Darius. 21 tn Heb “who had separated from the uncleanness of the
6:16 The people13 of Israel – the priests, the nations of the land to them.”
22 tn Heb “heart.”
Levites, and the rest of the exiles14 – observed 23 sn The expression “king of Assyria” is anachronistic,
the dedication of this temple of God with joy. since Assyria fell in 612 b.c., long before the events of this
6:17 For the dedication of this temple of God chapter. Perhaps the expression is intended subtly to contrast
earlier kings of Assyria who were hostile toward Israel with
this Persian king who showed them favor.
 tn The words “of the work” are not in the Aramaic, but are 24 tn Heb “to strengthen their hands.”
25 sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus
supplied in the translation for clarity.
 tn Aram “according to the word of.” (ca. 464–423 b.c.), Ezra must have arrived in Jerusalem ca.
 tn Aram “for the life of the king and his sons.” 458 b.c., since Ezra 7:7-8 connects the time of his arrival
 sn The practice referred to in v. 11 has been understood to the seventh year of the king. The arrival of Nehemiah is
in various ways: hanging (cf. 1 Esd 6:32 and KJV); flogging then linked to the twentieth year of the king (Neh 1:1), or
(cf. NEB, NLT); impalement (BDB 1091 s.v. ‫ ;זְקַ ף‬HALOT 1914 ca. 445 b.c. Some scholars, however, have suggested that
s.v. ‫ מחא‬hitpe; cf. NAB, NIV, NRSV). The latter seems the most Ezra 7:7 should be read as “the thirty-seventh year” rather
likely. than “the seventh year.” This would have Ezra coming to
 tn Aram “made.” Jerusalem after, rather than before, the arrival of Nehemiah.
 tn Aram “a dunghill.” Others have taken the seventh year of Ezra 7:7-8 to refer
 tn Aram “for this.”
not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404–
 tn Aram “people.”
358 b.c. In this understanding Ezra would have returned to
Jerusalem ca. 398 b.c., a good many years after the return
 tn Aram “who sends forth his hand.”
of Nehemiah. Neither of these views is certain, however, and
10 tn Aram “sent.”
it seems better to retain the traditional understanding of the
11 tn Aram “in” or “by,” in the sense of accompaniment.
chronological sequence of returns by Ezra and Nehemiah.
12 sn The sixth year of the reign of Darius would be ca. 516 With this understanding there is a gap of about fifty-eight
b.c. years between chapter six, which describes the dedication of
13 tn Aram “sons of.” the temple in 516 b.c., and chapter seven, which opens with
14 tn Aram “sons of the exile.” Ezra’s coming to Jerusalem in 458 b.c.
 757 Ezra 7:23
Ezra came up from Babylon. Ezra was the son of

7:1211 “Artaxerxes, king of kings, to Ezra the
Seraiah, who was the son of Azariah, who was the priest, a scribe of the perfect law of the God of
son of Hilkiah, 7:2 who was the son of Shallum, heaven: 7:13 I have now issued a decree12 that
who was the son of Zadok, who was the son of anyone in my kingdom from the people of Israel
Ahitub, 7:3 who was the son of Amariah, who was – even the priests and Levites – who wishes to do
the son of Azariah, who was the son of Meraioth, so may go up with you to Jerusalem.13 7:14 You
7:4 who was the son of Zerahiah, who was the son are authorized14 by the king and his seven advisers
of Uzzi, who was the son of Bukki, 7:5 who was to inquire concerning Judah and Jerusalem,
the son of Abishua, who was the son of Phinehas, according to the law of your God which is in
who was the son of Eleazar, who was the son of your possession,15 7:15 and to bring silver and
Aaron the chief priest. 7:6 This Ezra is the one whogold which the king and his advisers have freely
came up from Babylon. He was a scribe who was contributed to the God of Israel, who resides in
skilled in the law of Moses which the Lord God Jerusalem, 7:16 along with all the silver and gold
of Israel had given. The king supplied him with that you may collect16 throughout all the province
everything he requested, for the hand of the Lord of Babylon and the contributions of the people
his God was on him. 7:7 In the seventh year of and the priests for the temple of their God which
King Artaxerxes, Ezra brought up to Jerusalem is in Jerusalem. 7:17 With this money you should
some of the Israelites and some of the priests, the be sure to purchase bulls, rams, and lambs, along
Levites, the attendants, the gatekeepers, and the with the appropriate17 meal offerings and libations.
temple servants. 7:8 He entered Jerusalem in the You should bring them to the altar of the temple
fifth month of the seventh year of the king. 7:9 On of your God which is in Jerusalem. 7:18 You may
the first day of the first month he had determined do whatever seems appropriate to you and your
to make the ascent from Babylon, and on the first colleagues18 with the rest of the silver and the
day of the fifth month he arrived at Jerusalem, forgold, in keeping with the will of your God. 7:19
the good hand of his God was on him. 7:10 Now Deliver to19 the God of Jerusalem the vessels that
Ezra had dedicated himself to the study of the law are given to you for the service of the temple of
of the Lord, to its observance, and to teaching itsyour God. 7:20 The rest of the needs for the temple
statutes and judgments in Israel. of your God that you may have to supply,20 you
may do so from the royal treasury.
Artaxerxes Gives Official Endorsement to Ezra’s 7:21 “I, King Artaxerxes, hereby issue orders
Mission to all the treasurers of21 Trans-Euphrates, that you
7:11 What follows is a copy of the letter that precisely execute all that Ezra the priestly scribe of
King Artaxerxes gave to Ezra the priestly scribe. the law of the God of heaven may request of you
Ezra was10 a scribe in matters pertaining to the – 7:22 up to 100 talents of silver, 100 cors of wheat,
commandments of the Lord and his statutes over 100 baths23of wine, 100 baths of olive oil, and
22

Israel: unlimited salt. 7:23 Everything that the God of

heaven has required should be precisely done for
the temple of the God of heaven. Why should there
be wrath24 against the empire of the king and his

 tn The words “came up from Babylon” do not appear in

11 sn Ezra 7:12-26 is written in Aramaic rather than
the Hebrew text until v. 6. They have been supplied here for
the sake of clarity. Hebrew.
 tc The translation reads the Hiphil singular ‫( ו ּ ַַיעֲל‬vayya’al, 12 tn Heb “from me is placed a decree.” So also in v. 21.
13 map For location see Map5-B1; Map6-F3; Map7-E2;
“he [Ezra] brought up”) rather than the Qal plural ּ‫ו ַּיַעַ לו‬
(vayya’alu, “they came up”) of the MT. Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
tn Heb “he brought”; the referent (Ezra) has been specified 14 tn Aram “sent.”
in the translation for clarity. 15 tn Aram “in your hand.”
 map For location see Map5-B1; Map6-F3; Map7-E2; 16 tn Aram “find.”
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 17 tn Aram “their meal offerings and their libations.”
 tc The translation reads ‫יִסד‬ ַ ּ (yissad, “he appointed” [= 18 tn Aram “brothers.”
determined]) rather than the reading ‫( יְסֻ ד‬yÿsud, “foundation”) 19 tn Or “before.”
of the MT. (The words “to make” are supplied in the translation 20 tn Aram “may fall to you to give.”
for clarity and for stylistic reasons.) 21 tn Aram “who are in.”
 sn Apparently it took the caravan almost four months to 22 tc The translation reads ‫שח ּ ַב ִּתין‬ ַ ׁ ‫( ְמ‬mÿshakh battin) rather
make the five hundred mile journey. than ‫( ְמ ׁ ַשח ּ ַב ִּתין‬battin mÿshakh) of the MT.
 tn Heb “established his heart.” 23 tn Aram “he did not write.”
 tn Heb “to do and to teach.” The expression may be 24 tn The Aramaic word used here for “wrath” (‫ ְקצַ ף‬, qÿtsaf; cf.
a hendiadys, in which case it would have the sense of Heb ‫קָ צַ ף‬, qatsaf) is usually used in the Hebrew Bible for God’s
“effectively teaching.” anger as opposed to human anger (but contra Eccl 5:17 [MT
 tn Heb “this.” 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used
 tn Heb “the priest, the scribe.” So also in v. 21. in v. 23 may have theological significance, pointing to the
10 tn The words “Ezra was” are not in the Hebrew text but possibility of divine judgment if the responsible parties should
have been added in the translation for clarity. fail to make available these provisions for the temple.
Ezra 7:24 758
sons? 7:24 Furthermore, be aware of the fact that 
8:6 from the descendants of Adin, Ebed son of
you have no authority to impose tax, tribute, or toll Jonathan, and with him 50 men;
on any of the priests, the Levites, the musicians, 8:7 from the descendants of Elam, Jeshaiah
the doorkeepers, the temple servants, or the atten- son of Athaliah, and with him 70 men;
dants at the temple of this God. 8:8 from the descendants of Shephatiah,
7:25 “Now you, Ezra, in keeping with the Zebadiah son of Michael, and with him 80 men;
wisdom of your God which you possess, appoint 8:9 from the descendants of Joab, Obadiah son
judges and court officials who can arbitrate of Jehiel, and with him 218 men;
cases on behalf of all the people who are in 8:10 from the descendants of Bani, Shelomith
Trans-Euphrates who know the laws of your son of Josiphiah, and with him 160 men;
God. Those who do not know this law should be 8:11 from the descendants of Bebai, Zechariah
taught. 7:26 Everyone who does not observe both son of Bebai, and with him 28 men;
the law of your God and the law of the king will 8:12 from the descendants of Azgad, Johanan
be completely liable to the appropriate penalty, son of Hakkatan, and with him 110 men;
whether it is death or banishment or confiscation 8:13 from the descendants of Adonikam there
of property or detainment in prison.” were the latter ones.10 Their names were Eliphelet,
7:27 Blessed be the Lord God of our fathers, Jeuel, and Shemaiah, and with them 60 men;
who so moved in the heart of the king to so honor 8:14 from the descendants of Bigvai, Uthai,
the temple of the Lord which is in Jerusalem! and Zaccur,11 and with them12 70 men.
7:28 He has also conferred his favor on me before
the king, his advisers, and all the influential leaders The Exiles Travel to Jerusalem
of the king. I gained strength as the hand of the 8:15 I had them assemble13 at the canal14 that
Lord my God was on me, and I gathered leaders flows toward Ahava, and we camped there for three
from Israel to go up with me. days. I observed that the people and the priests
The Leaders Who Returned with Ezra were present, but I found no Levites there. 8:16 So
I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib,
8:1 These are the leaders and those enrolled Elnathan,15 Nathan, Zechariah, and Meshullam,
with them by genealogy who were coming up who were leaders, and Joiarib and Elnathan, who
with me from Babylon during the reign of King were teachers. 8:17 I sent them to Iddo, who was
Artaxerxes: the leader in the place called Casiphia. I told them16
8:2 from the descendants of Phinehas, what to say to Iddo and his relatives,17 who were the
Gershom;
from the descendants of Ithamar, Daniel;
from the descendants of David, Hattush 8:3 the
son of Shecaniah;
from the descendants of Parosh, Zechariah,
and with him were enrolled by genealogy 150
men;
8:4 from the descendants of Pahath-Moab,
Eliehoenai son of Zerahiah, and with him 200  tc The MT lacks “Bani.” It is restored on the basis of
men; certain LXX mss.
8:5 from the descendants of Zattu, Shecaniah 10 tn Or “those who came later.” The exact meaning of this
son of Jahaziel, and with him 300 men; Hebrew phrase is uncertain. It may refer to the last remaining
members of Adonikam’s family who were in Babylon. So, for
example, H. G. M. Williamson, Ezra, Nehemiah (WBC), 108;
cf. NASB, NIV, NCV. The phrase has also been taken to mean
“the younger sons (so NAB), or the ones who “returned at a
 tn Aram “we are making known to you.” later date” (so TEV).
 tn Aram “in your hand.” 11 tc The translation reads with the Qere, the Lucianic
 tc For the MT reading ‫ש ְפ ִטין‬
ָ ׁ (shoftim, “judges”) the LXX Greek recension, the Syriac Peshitta, and the Vulgate ‫ּוְז ַּכוּר‬
uses the noun γραμματεῖς (grammateis, “scribes”). (vÿzakkur, “and Zaccur”) rather than the Kethib of the MT, ‫וְ ַז־‬
 tn On the meaning of this word see HALOT 1820-21 s.v. ‫( בוּד‬vÿzavud, “and Zabbud”).
‫ ; ָא ְס ּ ַפ ְרנָא‬E. Vogt, Lexicon linguae aramaicae, 14. 12 tn The MT has “with him” (so NAB). The present
 sn At this point the language of the book reverts from translation (“with them”) is based on the reading of many
Aramaic (7:12-26) back to Hebrew. medieval Hebrew mss, the Lucianic Greek recension, the
 tn Heb “the heads of their families.” Syriac Peshitta, and the Vulgate (so also KJV, NASB, NIV,
 tc The MT reads here “from the sons of Shecaniah” NRSV).
13 tn Or “I gathered them.”
with no descendant identified in what follows, contrary to
the pattern of the context elsewhere. However, it seems 14 tn Heb “river.” So also in vv. 21, 31.
better to understand the first phrase of v. 3 with the end of 15 tc The name “Elnathan” occurs twice in this list. Some,
v. 2; the phrase would then modify the name “Hattush.” This assuming an accidental repetition, would include it only once
understanding requires emending the reading ‫( ִמ ְּבנֵי‬mibbÿne, (cf. NAB).
“from the sons of”) in the MT to ‫( ּ ֵבן‬ben,“[the] son of”). Cf. 16 tn Heb “I placed in their mouth words.”
NAB, TEV, CEV, NLT. 17 tc The translation reads with the LXX and Vulgate ‫וְאֶ ָחיו‬
 tc The MT lacks “of Zattu.” The translation adopted above (vÿ’ekhayv, “and his brethren” = “relatives”; so NCV, NLT)
follows the LXX in including the words. rather than the reading ‫’( ָא ִחיו‬akhiyv, “his brother”) of the MT.
 759 Ezra 9:3
temple servants in Casiphia, so they would bring

of the temple of the Lord.”
us attendants for the temple of our God. 8:30 Then the priests and the Levites took
8:18 Due to the fact that the good hand of our charge of12 the silver, the gold, and the vessels
God was on us, they brought us a skilled man, that had been weighed out, to transport them to
from the descendants of Mahli the son of Levi Jerusalem to the temple of our God.
son of Israel. This man was Sherebiah, who was 8:31 On the twelfth day of the first month we
accompanied by his sons and brothers, 18 men, began traveling from the Ahava Canal to go to
8:19 and Hashabiah, along with Jeshaiah from the Jerusalem. The hand of our God was on us, and
descendants of Merari, with his brothers and their he delivered us from our enemy and from bandits13
sons, 20 men, 8:20 and some of the temple servants along the way. 8:32 So we came to Jerusalem, and
that David and his officials had established for the we stayed there for three days. 8:33 On the fourth
work of the Levites – 220 of them. They were all day we weighed out the silver, the gold, and the
designated by name. vessels in the house of our God into the care14 of
8:21 I called for a fast there by the Ahava Meremoth son of Uriah, the priest, and Eleazar son
Canal, so that we might humble ourselves before of Phinehas, who were accompanied by Jozabad
our God and seek from him a safe journey for son of Jeshua and Noadiah son of Binnui, who
us, our children, and all our property. 8:22 I was were Levites. 8:34 Everything was verified15 by
embarrassed to request soldiers and horsemen from number and by weight, and the total weight was
the king to protect us from the enemy along the written down at that time.
way, because we had said to the king, “The good 8:35 The exiles who were returning from the
hand of our God is on everyone who is seeking captivity offered burnt offerings to the God of
him, but his great anger is against everyone who Israel – twelve bulls for all Israel, ninety-six rams,
forsakes him.” 8:23 So we fasted and prayed to our seventy-seven male lambs, along with twelve
God about this, and he answered us. male goats as a sin offering. All this was a burnt
8:24 Then I set apart twelve of the leading offering to the Lord. 8:36 Then they presented the
priests, together with Sherebiah, Hashabiah, decrees of the king to the king’s satraps and to the
and ten of their brothers, 8:25 and I weighed governors of Trans-Euphrates, who gave help to
out to them the silver, the gold, and the vessels the people and to the temple of God.
intended for the temple of our God – items that
the king, his advisers, his officials, and all Israel A Prayer of Ezra
who were present had contributed. 8:26 I weighed 9:1 Now when these things had been
out to them 650 talents of silver, silver vessels completed, the leaders approached me and
worth 100 talents,10 100 talents of gold, 8:27 20 said, “The people of Israel, the priests, and the
gold bowls worth 1,000 darics, and two exquisite Levites have not separated themselves from the
vessels of gleaming bronze, as valuable as gold. local residents16 who practice detestable things
8:28 Then I said to them, “You are holy to the similar to those of the Canaanites, the Hittites,
Lord, just as these vessels are holy. The silver and the Perizzites, the Jebusites, the Ammonites, the
the gold are a voluntary offering to the Lord, the Moabites, the Egyptians, and the Amorites. 9:2
God of your fathers. 8:29 Be careful with them Indeed, they have taken some of their daughters as
and protect them, until you weigh them out before wives for themselves and for their sons, so that the
the leading priests and the Levites and the family holy race17 has become intermingled with the local
leaders of Israel in Jerusalem,11 in the storerooms residents. Worse still, the leaders and the officials
 tn Heb “in the place called.” This phrase has not been
have been at the forefront of all of this!”
repeated in the translation for stylistic reasons. 9:3 When I heard this report, I tore my
 tn Heb “and Sherebiah.” The words “this man was” are not tunic and my robe and ripped out some of the
in the Hebrew text, but have been supplied in the translation hair from my head and beard. Then I sat down,
for clarity and for stylistic reasons.
 tn Or “relatives” (so CEV; NRSV “kin”); also in v. 19.
 tn Heb “a straight way.”
 tn A number of modern translations regard this as a
collective singular and translate “from enemies” (also in v.
31).
 tn Heb “his strength and his anger.” The expression is a
hendiadys (one concept expressed through two terms).
 tc The translation reads ‫וְשרֵ ְביָה‬ ֵ ׁ ‫( וַחֲ ׁ ַש ְביָה‬vÿsherevÿyah 12 tn Heb “received.”
vakhashavyah, “and Sherebiah and Hashabiah”) rather 13 tn Heb “from the hand of the enemy and the one who
than the reading ‫( חֲ ׁ ַש ְביָה ְל ׁ ֵשרֵ ְביָה‬lÿsherevyah khashavyah, “to lies in wait.” Some modern English versions render the latter
Sherebiah Hashabiah”) of the MT. phrase as “ambushes” (cf. NASB, NRSV).
 tn Or “relatives”; or “colleagues” (cf. NLT “ten other 14 tn Heb “upon the hand of.”
priests”). 15 tn The words “everything was verified” are not in the
 tn Heb “upon their hand.” Hebrew text but have been supplied in the translation for
10 tn Possibly “100 silver vessels worth [?] talents” or “silver clarity.
vessels weighing 100 talents.” 16 tn Heb “the peoples of the lands.” So also in v. 2.
11 map For location see Map5-B1; Map6-F3; Map7-E2; 17 tn Heb “the holy seed,” referring to the Israelites as
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. God’s holy people.
Ezra 9:4 760
quite devastated. 9:4 Everyone who held the words their filthiness. 9:12 Therefore do not give your
of the God of Israel in awe gathered around me daughters in marriage to their sons, and do not take
because of the unfaithful acts of the people of the their daughters in marriage for your sons. Do not
exile. Devastated, I continued to sit there until the ever seek their peace or welfare, so that you may
evening offering. be strong and may eat the good of the land and
9:5 At the time of the evening offering I got up may leave it as an inheritance for your children15
from my self-abasement, with my tunic and robe forever.’
torn, and then dropped to my knees and spread my 9:13 “Everything that has happened to us has
hands to the Lord my God. 9:6 I prayed, come about because of our wicked actions and our
“O my God, I am ashamed and embarrassed great guilt. Even so, our God, you have exercised
to lift my face to you, my God! For our iniquities restraint16 toward our iniquities and have given us
have climbed higher than our heads, and our guilt a remnant such as this. 9:14 Shall we once again
extends to the heavens. 9:7 From the days of our break your commandments and intermarry with
fathers until this very day our guilt has been great. these abominable peoples? Would you not be so
Because of our iniquities we, along with our angered by us that you would wipe us out, with no
kings and priests, have been delivered over by survivor or remnant? 9:15 O Lord God of Israel,
the local kings to sword, captivity, plunder, and you are righteous, for we are left as a remnant
embarrassment – right up to the present time. this day. Indeed, we stand before you in our guilt.
9:8 “But now briefly we have received mercy However, because of this guilt17 no one can really
from the Lord our God, in that he has left us a stand before you.”
remnant and has given us a secure position in
his holy place. Thus our God has enlightened our The People Confess Their Sins
eyes and has given us a little relief in our time 10:1 While Ezra was praying and confessing,
of servitude. 9:9 Although we are slaves, our God weeping and throwing himself to the ground before
has not abandoned us in our servitude. He has the temple of God, a very large crowd of Israelites
extended kindness to us in the sight of the kings – men, women, and children alike – gathered
of Persia, in that he has revived us10 to restore the around him. The people wept loudly.18 10:2 Then
temple of our God and to raise11 up its ruins and to Shecaniah son of Jehiel, from the descendants of
give us a protective wall in Judah and Jerusalem.12 Elam,19 addressed Ezra:
9:10 “And now what are we able to say “We have been unfaithful to our God by
after this, our God? For we have forsaken your marrying20 foreign women from the local
commandments 9:11 which you commanded peoples.21 Nonetheless, there is still hope for
us through your servants the prophets with Israel in this regard.22 10:3 Therefore let us
these words:13 ‘The land that you are entering enact23 a covenant with our God to send away
to possess is a land defiled by the impurities of all these women and their offspring, in keeping
the local residents!14 With their abominations with your counsel, my lord,24 and that of those
they have filled it from one end to the other with who respect25 the commandments of our God.

15 tn Heb “sons”; cf. KJV, NAB, NIV, NLT “children”; NCV,
TEV “descendants.”
16 tn Heb “held back downwards from”; KJV “hast punished
us less than our iniquities deserve” (NIV, NRSV, NLT all
similar).
 tn Heb “who trembled at the words of the God of Israel.” 17 tn Heb “this”; the referent (the guilt mentioned previously)
 tn Heb “the exile”; the words “the people” are not in the
has been specified in the translation for clarity.
Hebrew text, but are supplied in the translation for clarity. 18 tn Heb “with much weeping.”
 tn The Hebrew word used here is a hapax legomenon. 19 tc The translation reads with the Qere, many medieval
It refers to the self-abasement that accompanies religious Hebrew mss, the LXX, the Syriac Peshitta, and Vulgate ‫עֵ ילָ ם‬
sorrow and fasting. (’elam, “Elam”) rather than the reading ‫’( עוֹלָ ם‬olam, “eternity”)
 tn Heb “I said.”
found in the MT.
 tc The MT lacks “and” here, but see the LXX and Vulgate. 20 tn Heb “in that we have given a dwelling to.” So also in
 tn Heb “the kings of the lands.”
vv. 14, 17, 18.
 tn Heb “according to a little moment.” 21 tn Heb “the peoples of the lands.”
 tn Heb “a peg” or “tent peg.” The imagery behind this 22 tn Heb “upon this.”
word is drawn from the experience of nomads who put down 23 tn Heb “cut.”
pegs as they pitched their tents and made camp after times 24 tn The MT vocalizes this word as a plural, which could be
of travel. understood as a reference to God. But the context seems to
 tn Heb “to cause our eyes to shine.” The expression is a
suggest that a human lord is intended. The apparatus of BHS
figure of speech for “to revive.” See DCH 1:160 s.v. ‫ אור‬Hi.7. suggests repointing the word as a singular (“my lord”), but this
10 tn Heb “has granted us reviving.”
is unnecessary. The plural (“my lords”) can be understood in
11 tn Heb “to cause to stand.” an honorific sense even when a human being is in view. Most
12 map For location see Map5-B1; Map6-F3; Map7-E2; English versions regard this as a reference to Ezra, so the
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. present translation supplies “your” before “counsel” to make
13 tn Heb “through your servants the prophets, saying.” this clear.
14 tn Heb “the peoples of the lands.” 25 tn Heb “who tremble at”; NAB, NIV “who fear.”
 761 Ezra 10:32
And let it be done according to the law. 10:4 Get Ezra the priest separated out11 by name men who
up, for this matter concerns you. We are with you, were leaders in their family groups.12 They sat
so be strong and act decisively!” down to consider this matter on the first day of the
10:5 So Ezra got up and made the leading tenth month, 10:17 and on the first day of the first
priests and Levites and all Israel take an oath to month they finished considering all the men who
carry out this plan. And they all took a solemn had married foreign wives.
oath. 10:6 Then Ezra got up from in front of the
temple of God and went to the room of Jehohanan Those Who Had Taken Foreign Wives
son of Eliashib. While he stayed there, he did not 10:18 It was determined13 that from the
eat food or drink water, for he was in mourning descendants of the priests, the following had taken
over the infidelity of the exiles. foreign wives: from the descendants of Jeshua son
10:7 A proclamation was circulated of Jozadak, and his brothers: Maaseiah, Eliezer,
throughout Judah and Jerusalem that all the exiles Jarib, and Gedaliah. 10:19 (They gave their word14
were to be assembled in Jerusalem. 10:8 Everyone to send away their wives; their guilt offering was a
who did not come within three days would thereby ram from the flock for their guilt.)
forfeit all his property, in keeping with the counsel 10:20 From the descendants of Immer: Hanani
of the officials and the elders. Furthermore, he and Zebadiah.
himself would be excluded from the assembly of 10:21 From the descendants of Harim:
the exiles. Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah.
10:9 All the men of Judah and Benjamin were 10:22 From the descendants of Pashhur:
gathered in Jerusalem within the three days. (It Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad,
was in the ninth month, on the twentieth day of and Elasah.
that month.) All the people sat in the square at the 10:23 From the Levites: Jozabad, Shimei,
temple of God, trembling because of this matter Kelaiah (also known as Kelita), Pethahiah, Judah,
and because of the rains. and Eliezer.
10:10 Then Ezra the priest stood up and said to 10:24 From the singers: Eliashib. From the
them, “You have behaved in an unfaithful manner gatekeepers: Shallum, Telem, and Uri.
by taking foreign wives! This has contributed 10:25 From the Israelites: from the descendants
to the guilt of Israel. 10:11 Now give praise to of Parosh: Ramiah, Izziah, Malkijah, Mijamin,
the Lord God of your fathers, and do his will. Eleazar, Malkijah, and Benaiah.
Separate yourselves from the local residents and 10:26 From the descendants of Elam: Mattaniah,
from these foreign wives.” Zechariah, Jehiel, Abdi, Jeremoth, and Elijah.
10:12 All the assembly replied in a loud 10:27 From the descendants of Zattu: Elioenai,
voice: “We will do just as you have said! 10:13 Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza.
However, the people are numerous and it is the 10:28 From the descendants of Bebai:
rainy season. We are unable to stand here outside. Jehohanan, Hananiah, Zabbai, and Athlai.
Furthermore, this business cannot be resolved in 10:29 From the descendants of Bani:
a day or two, for we have sinned greatly in this Meshullam, Malluch, Adaiah, Jashub, Sheal, and
matter. 10:14 Let our leaders take steps on behalf Jeremoth.
of all the assembly. Let all those in our towns who 10:30 From the descendants of Pahath-Moab:
have married foreign women come at an appointed Adna, Kelal, Benaiah, Maaseiah, Mattaniah,
time, and with them the elders of each town and its Bezalel, Binnui, and Manasseh.
judges, until the hot anger of our God is turned 10:31 From15 the descendants of Harim:
away from us in this matter.” Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon,
10:15 Only Jonathan son of Asahel and 10:32 Benjamin, Malluch, and Shemariah.
Jahzeiah son of Tikvah were10 against this,
assisted by Meshullam and Shabbethai the
Levite. 10:16 So the exiles proceeded accordingly.

 tn Heb “to do according to this plan.”

 tc The translation reads ‫( ו ַּיָלֶ ן‬vayyalen,“and he stayed”)
rather than the reading ‫( ו ַּיֵלֶ ְך‬vayyelekh, “and he went”) of the
MT. Cf. the LXX. 11 tc The translation reads the Hiphil singular ‫ו ַּי ְַב ּ ֵדל ל ֹו‬
 tn Heb “voice.”
(vayyavdel lo, “separated for himself”) rather than the Niphal
 tn Heb “they sent.” plural ּ‫( ו ַּי ּ ִָב ְדלו‬vayyibbadÿlu, “were separated”) of the MT.
 map For location see Map5-B1; Map6-F3; Map7-E2; 12 tn Heb “the heads of the fathers, to the house of their
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. fathers, and all of them by name.”
 tn Heb “the peoples of the land.” 13 tn Heb “found.”
 tn Heb “thus according to your word [singular = Qere] 14 tn Heb “hand.”
concerning us, to do.” 15 tc The translation reads with many medieval Hebrew mss
 tn Heb “the time [is] rain showers.” and ancient versions ‫וּמ ְּבנֵי‬ ִ (umibbÿne, “and from the sons of”)
 tn Heb “stand.” rather than the reading ubene (“and the sons of”) found in the
10 tn Heb “stood.” MT.
Ezra 10:33 762
10:33 From the descendants of Hashum:
Mattenai, Mattattah, Zabad, Eliphelet, Jeremai,
Manasseh, and Shimei.
10:34 From the descendants of Bani: Maadai,
Amram, Uel, 10:35 Benaiah, Bedeiah, Keluhi,
10:36 Vaniah, Meremoth, Eliashib, 10:37 Mattaniah,
Mattenai, and Jaasu.
10:38 From the descendants of Binnui:
Shimei, 10:39 Shelemiah, Nathan, Adaiah,
10:40 Machnadebai, Shashai, Sharai, 10:41 Azarel,
Shelemiah, Shemariah, 10:42 Shallum, Amariah,
and Joseph.
10:43 From the descendants of Nebo: Jeiel,
Mattithiah, Zabad, Zebina, Jaddai, Joel, and
Benaiah.
10:44 All these had taken foreign wives, and
some of them also had children by these women.

 tn The name “Bani” appears in both v. 29 and v. 34. One

of these names has probably undergone alteration in the
transmission process, but it is not clear exactly where the
problem lies or how it should be corrected.
ִ (umibbÿney vinnuy, “and
 tc The translation reads ‫וּמ ְּבנֵי ִבנּ וּי‬
from the sons of Binnui”) rather than the reading ‫וּבנּ וּי‬ ִ ‫וּבנִ י‬
ָ
(uvani uvinnuy, “and Bani and Binnui”) of the MT.
 tc The final statement in v. 44 is difficult in terms of both its
syntax and its meaning. The present translation attempts to
make sense of the MT. But the passage may have undergone
corruption in the transmission process. One proposal is that
the text should be emended to read “and they sent these
wives and children away” (cf. NAB, NRSV, TEV, CEV).