Ezra 1:1-2

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.

Ezra 1:1

The Decree of Cyrus

1:1 ¹³ In the first ¹⁴  year of King Cyrus of Persia, in order to fulfill the Lord’s message ¹⁵  spoken through ¹⁶  Jeremiah, ¹⁷  the Lord stirred the mind ¹⁸  of King Cyrus of Persia. He disseminated ¹⁹  a proclamation ²⁰  throughout his entire kingdom, announcing in a written edict ²¹  the following: ²² 

Nehemia 2:12

2:12 I got up during the night, along with a few men who were with me. But I did not tell anyone what my God was putting on my heart to do for Jerusalem. There were no animals with me, except for the one ²³  I was riding.

Amsal 16:1-2

16:1 The intentions of the heart ²⁴  belong to a man, ²⁵ 

but the answer of the tongue ²⁶  comes from ²⁷  the Lord. ²⁸ 

16:2 All a person’s ways ²⁹  seem right ³⁰  in his own opinion, ³¹ 

but the Lord evaluates ³²  the motives. ³³ 

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³⁴  whether principalities or powers – all things were created through him and for him.

Filipi 2:13

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Yakobus 1:16-17

1:16 Do not be led astray, my dear brothers and sisters. ³⁵  1:17 All generous giving and every perfect gift ³⁶  is from above, coming down ³⁷  from the Father of lights, with whom there is no variation or the slightest hint of change. ³⁸ 

Yakobus 1:3

1:3 because you know that the testing of your faith produces endurance.

Yohanes 1:11

1:11 He came to what was his own, ³⁹  but ⁴⁰  his own people ⁴¹  did not receive him. ⁴² 

[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.

[1:1]  ¹³ 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]  ¹⁴ sn The first year of Cyrus would be ca. 539 B.C. Cyrus reigned in Persia from ca. 539-530 B.C.

[1:1]  ¹⁵ tn Heb “the word of the Lord.”

[1:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “caused to pass.”

[1:1]  ²⁰ 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]  ²¹ sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).

[1:1]  ²² tn Heb “in writing, saying.”

[2:12]  ²³ tn Heb “the animal.”

[16:1]  ²⁴ tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”

[16:1]  sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.

[16:1]  ²⁵ tn Heb “[are] to a man.”

[16:1]  ²⁶ tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.

[16:1]  ²⁷ sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the Lord.

[16:1]  ²⁸ sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.

[16:2]  ²⁹ tn Heb “ways of a man.”

[16:2]  ³⁰ sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.

[16:2]  ³¹ tn Heb “in his eyes.”

[16:2]  ³² tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.

[16:2]  ³³ tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).

[16:2]  sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.

[1:16]  ³⁴ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:16]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[1:17]  ³⁶ tn The first phrase refers to the action of giving and the second to what is given.

[1:17]  ³⁷ tn Or “All generous giving and every perfect gift from above is coming down.”

[1:17]  ³⁸ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

[1:11]  ³⁹ tn Grk “to his own things.”

[1:11]  ⁴⁰ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ⁴¹ tn “People” is not in the Greek text but is implied.

[1:11]  ⁴² sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.