Ezra 1:1-4

The Decree of Cyrus

1:1 ¹ In the first ²  year of King Cyrus of Persia, in order to fulfill the Lord’s message ³  spoken through ⁴  Jeremiah, ⁵  the Lord stirred the mind ⁶  of King Cyrus of Persia. He disseminated ⁷  a proclamation ⁸  throughout his entire kingdom, announcing in a written edict ⁹  the following: ¹⁰ 

1:2 “Thus says King Cyrus of Persia:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple ¹¹  for him in Jerusalem, ¹²  which is in Judah. 1:3 Anyone from ¹³  his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel – he is the God who is in Jerusalem. 1:4 Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors ¹⁴  with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”

Ezra 1:7-11

1:7 Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed ¹⁵  in the temple of his gods. 1:8 King Cyrus of Persia entrusted ¹⁶  them to ¹⁷  Mithredath ¹⁸  the treasurer, who counted them out to Sheshbazzar ¹⁹  the leader of the Judahite exiles. ²⁰ 

1:9 The inventory ²¹  of these items was as follows:

30 gold basins, ²² 

1,000 silver basins,

29 silver utensils, ²³ 

1:10 30 gold bowls,

410 other ²⁴  silver bowls,

and 1,000 other vessels.

1:11 All these gold and silver vessels totaled 5,400. ²⁵  Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.

Ezra 6:1-12

Darius Issues a Decree

6:1 So Darius the king issued orders, and they searched in the archives ²⁶  of the treasury which were deposited there in Babylon. 6:2 A scroll was found in the citadel ²⁷  of Ecbatana which is in the province of Media, and it was inscribed as follows:

“Memorandum: 6:3 In the first year of his reign, ²⁸  King Cyrus gave orders concerning the temple of God in Jerusalem: ²⁹  ‘Let the temple be rebuilt as a place where sacrifices are offered. Let its foundations be set in place. ³⁰  Its height is to be ninety feet and its width ninety ³¹  feet, ³²  6:4 with three layers of large stones ³³  and one ³⁴  layer of timber. The expense is to be subsidized ³⁵  by the royal treasury. ³⁶  6:5 Furthermore let the gold and silver vessels of the temple of God, which Nebuchadnezzar brought from the temple in Jerusalem and carried to Babylon, be returned and brought to their proper place in the temple in Jerusalem. Let them be deposited in the temple of God.’

6:6 “Now Tattenai governor of Trans-Euphrates, Shethar Bozenai, and their colleagues, the officials of Trans-Euphrates – all of you stay far away from there! 6:7 Leave the work on this temple of God alone. ³⁷  Let the governor of the Jews and the elders of the Jews rebuild this temple of God in its proper place.

6:8 “I also hereby issue orders as to what you are to do with those elders of the Jews in order to rebuild this temple of God. From the royal treasury, from the taxes of Trans-Euphrates the complete costs are to be given to these men, so that there may be no interruption of the work. ³⁸  6:9 Whatever is needed – whether oxen or rams or lambs or burnt offerings for the God of heaven or wheat or salt or wine or oil, as required by ³⁹  the priests who are in Jerusalem – must be given to them daily without any neglect, 6:10 so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family. ⁴⁰ 

6:11 “I hereby give orders that if anyone changes this directive a beam is to be pulled out from his house and he is to be raised up and impaled ⁴¹  on it, and his house is to be reduced ⁴²  to a rubbish heap ⁴³  for this indiscretion. ⁴⁴  6:12 May God who makes his name to reside there overthrow any king or nation ⁴⁵  who reaches out ⁴⁶  to cause such change so as to destroy this temple of God in Jerusalem. I, Darius, have given orders. Let them be carried out with precision!”

Ezra 7:6

7:6 This Ezra is the one who came up from Babylon. He was a scribe who was skilled in the law of Moses which the Lord God of Israel had given. The king supplied him with everything he requested, for the hand of the Lord his God was on him.

Ezra 7:8

7:8 He entered Jerusalem in the fifth month of the seventh year of the king.

Ezra 7:11-28

Artaxerxes Gives Official Endorsement to Ezra’s Mission

7:11 What follows ⁴⁷  is a copy of the letter that King Artaxerxes gave to Ezra the priestly scribe. ⁴⁸  Ezra was ⁴⁹  a scribe in matters pertaining to the commandments of the Lord and his statutes over Israel:

7:12 ⁵⁰ “Artaxerxes, king of kings, to Ezra the priest, a scribe of the perfect law of the God of heaven: 7:13 I have now issued a decree ⁵¹  that anyone in my kingdom from the people of Israel – even the priests and Levites – who wishes to do so may go up with you to Jerusalem. ⁵²  7:14 You are authorized ⁵³  by the king and his seven advisers to inquire concerning Judah and Jerusalem, according to the law of your God which is in your possession, ⁵⁴  7:15 and to bring silver and gold which the king and his advisers have freely contributed to the God of Israel, who resides in Jerusalem, 7:16 along with all the silver and gold that you may collect ⁵⁵  throughout all the province of Babylon and the contributions of the people and the priests for the temple of their God which is in Jerusalem. 7:17 With this money you should be sure to purchase bulls, rams, and lambs, along with the appropriate ⁵⁶  meal offerings and libations. You should bring them to the altar of the temple of your God which is in Jerusalem. 7:18 You may do whatever seems appropriate to you and your colleagues ⁵⁷  with the rest of the silver and the gold, in keeping with the will of your God. 7:19 Deliver to ⁵⁸  the God of Jerusalem the vessels that are given to you for the service of the temple of your God. 7:20 The rest of the needs for the temple of your God that you may have to supply, ⁵⁹  you may do so from the royal treasury.

7:21 “I, King Artaxerxes, hereby issue orders to all the treasurers of ⁶⁰  Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you – 7:22 up to 100 talents of silver, 100 cors of wheat, 100 baths of wine, 100 baths of olive oil, ⁶¹  and unlimited ⁶²  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 wrath ⁶³  against the empire of the king and his sons? 7:24 Furthermore, be aware of the fact ⁶⁴  that you have no authority to impose tax, tribute, or toll on any of the priests, the Levites, the musicians, the doorkeepers, the temple servants, or the attendants at the temple of this God.

7:25 “Now you, Ezra, in keeping with the wisdom of your God which you possess, ⁶⁵  appoint judges ⁶⁶  and court officials who can arbitrate cases on behalf of all the people who are in Trans-Euphrates who know the laws of your God. Those who do not know this law should be taught. 7:26 Everyone who does not observe both the law of your God and the law of the king will be completely ⁶⁷  liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.”

7:27 ⁶⁸ Blessed be the Lord God of our fathers, who so moved in the heart of the king to so honor the temple of the Lord which is in Jerusalem! 7:28 He has also conferred his favor on me before the king, his advisers, and all the influential leaders of the king. I gained strength as the hand of the Lord my God was on me, and I gathered leaders from Israel to go up with me.

[1:1]  ¹ sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.

[1:1]  ² sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ³ tn Heb “the word of the Lord.”

[1:1]  ⁴ tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (bÿfi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.

[1:1]  tn Heb “from the mouth of.”

[1:1]  ⁵ sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.

[1:1]  ⁶ tn Heb “spirit.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5.

[1:1]  ⁷ tn Heb “caused to pass.”

[1:1]  ⁸ tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause – effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.

[1:1]  ⁹ sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ¹⁰ tn Heb “in writing, saying.”

[1:2]  ¹¹ tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).

[1:2]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:3]  ¹³ tn Heb “from all.”

[1:4]  ¹⁴ tn Heb “the men of his place.”

[1:7]  ¹⁵ tn Heb “and he gave them.”

[1:8]  ¹⁶ tn Heb “brought them forth.”

[1:8]  ¹⁷ tn Heb “upon the hand of.”

[1:8]  ¹⁸ sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.

[1:8]  ¹⁹ sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.

[1:8]  ²⁰ tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”

[1:9]  ²¹ tn Heb “these are their number.”

[1:9]  ²² tn The exact meaning of the Hebrew noun אֲגַרְטָל (’agartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallo", “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (yukthr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of contents; therefore, the translation “gold basins” and “silver basins” is preferred.

[1:9]  ²³ tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm (“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASV), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).

[1:10]  ²⁴ tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASV, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV: “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (mÿshunim, “changed”).

[1:11]  ²⁵ sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censures, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”

[6:1]  ²⁶ tn Aram “the house of the archives.”

[6:2]  ²⁷ tc The translation reads בִירְתָא (birta’, citadel”) rather than the reading בְּבִירְתָא (bÿvireta’, “in the citadel”) found in the MT. The MT probably experienced dittography here.

[6:3]  ²⁸ tn Aram “In the first year of Cyrus the king.”

[6:3]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:3]  ³⁰ tn Aram “raised”; or perhaps “retained” (so NASB; cf. NLT), referring to the original foundations of Solomon’s temple.

[6:3]  ³¹ tc The Syriac Peshitta reads “twenty cubits” here, a measurement probably derived from dimensions given elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon’s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (“twenty cubits”) to that given in 1 Kgs 6:2.

[6:3]  ³² tn Aram “Its height sixty cubits and its width sixty cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) long.

[6:4]  ³³ tn Aram “stones of rolling.”

[6:4]  ³⁴ tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.

[6:4]  ³⁵ tn Aram “let be given.”

[6:4]  ³⁶ tn Aram “house.”

[6:7]  ³⁷ tc For the MT reading “the work on this temple of God” the LXX reads “the servant of the Lord Zurababel” [= Zerubbabel].

[6:8]  ³⁸ tn The words “of the work” are not in the Aramaic, but are supplied in the translation for clarity.

[6:9]  ³⁹ tn Aram “according to the word of.”

[6:10]  ⁴⁰ tn Aram “for the life of the king and his sons.”

[6:11]  ⁴¹ sn The practice referred to in v. 11 has been understood in various ways: hanging (cf. 1 Esd 6:32 and KJV); flogging (cf. NEB, NLT); impalement (BDB 1091 s.v. זְקַף; HALOT 1914 s.v. מחא hitpe; cf. NAB, NIV, NRSV). The latter seems the most likely.

[6:11]  ⁴² tn Aram “made.”

[6:11]  ⁴³ tn Aram “a dunghill.”

[6:11]  ⁴⁴ tn Aram “for this.”

[6:12]  ⁴⁵ tn Aram “people.”

[6:12]  ⁴⁶ tn Aram “who sends forth his hand.”

[7:11]  ⁴⁷ tn Heb “this.”

[7:11]  ⁴⁸ tn Heb “the priest, the scribe.” So also in v. 21.

[7:11]  ⁴⁹ tn The words “Ezra was” are not in the Hebrew text but have been added in the translation for clarity.

[7:12]  ⁵⁰ sn Ezra 7:12-26 is written in Aramaic rather than Hebrew.

[7:13]  ⁵¹ tn Heb “from me is placed a decree.” So also in v. 21.

[7:13]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:14]  ⁵³ tn Aram “sent.”

[7:14]  ⁵⁴ tn Aram “in your hand.”

[7:16]  ⁵⁵ tn Aram “find.”

[7:17]  ⁵⁶ tn Aram “their meal offerings and their libations.”

[7:18]  ⁵⁷ tn Aram “brothers.”

[7:19]  ⁵⁸ tn Or “before.”

[7:20]  ⁵⁹ tn Aram “may fall to you to give.”

[7:21]  ⁶⁰ tn Aram “who are in.”

[7:22]  ⁶¹ tc The translation reads מְשַׁח בַּתִּין (mÿshakh battin) rather than מְשַׁח בַּתִּין (battin mÿshakh) of the MT.

[7:22]  ⁶² tn Aram “he did not write.”

[7:23]  ⁶³ tn The Aramaic word used here for “wrath” (קְצַף, qÿtsaf; cf. Heb קָצַף, qatsaf) is usually used in the Hebrew Bible for God’s anger as opposed to human anger (but contra Eccl 5:17 [MT 5:16]; Esth 1:18; 2 Kgs 3:27). The fact that this word is used in v. 23 may have theological significance, pointing to the possibility of divine judgment if the responsible parties should fail to make available these provisions for the temple.

[7:24]  ⁶⁴ tn Aram “we are making known to you.”

[7:25]  ⁶⁵ tn Aram “in your hand.”

[7:25]  ⁶⁶ tc For the MT reading שָׁפְטִין (shoftim, “judges”) the LXX uses the noun γραμματεῖς (grammatei", “scribes”).

[7:26]  ⁶⁷ tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14.

[7:27]  ⁶⁸ sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.