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Ezra 1 - Utley - Bible Commentary

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Ezra 1

1 Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,

2 Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.

3 Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.

4 And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.

5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem.

6 And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered.

7 Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;

8 even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.

9 And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives,

10 thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand.

11 All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.

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Ezra 1

NASB (UPDATED) TEXT: Ezr 1:1 1Now in the first year of Cyrus king of Persia, in order to fulfill the word of the LORD by the mouth of Jeremiah, the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying,

Ezr 1:1 “in the first year of Cyrus king of Persia” The close of 2Ch 36:22-23 is similar to the opening of Ezra. Some scholars assert that the lexical and syntactical style suggests one author. However, it may simply be a way of showing that Ezra-Nehemiah continues the history of Chronicles.

SPECIAL TOPIC: Medo-Persian Empire: Survey of the Rise of Cyrus II (Isa 41:2 ; Isa 41:25 ; Isa 44:28 to Isa 45:7 ; Isa 46:11 ; Isa 48:15 ) <http://www.freebiblecommentary.org/special_topics/medo_persian_empire.html>

▣ “in order to fulfill the word of the LORD by the mouth of Jeremiah” This refers to Jeremiah's prophecy of the seventy-year captivity (cf. Jer 25:11-12 ; Jer 29:10 ; Jer 50:18-19 ). It is hard to find an exact 7:0 year time-frame unless one adds (1) from the time of King Jehoiakim or (2) from the destruction of Solomon's temple in 58:6 B.C. to the rebuilding of the second temple in 51:6 B.C. However, it is possible that the number 7:0 refers to a round number or the expected life span of an individual.

▣ “the stirred up the spirit of Cyrus” This VERB (BDB 73:4 I, KB 80:2 , Hiphil PERFECT, cf. John Joseph Owens, Analytical Key to the Old Testament, vol. 3, p. 1, and Francis Brown, S. R. Driver, and Charles Briggs [ed], of William Gesenius' Hebrew and English Lexicon of the Old Testament) also occurs in Ezr 1:5 , where the stirs up the exiles to return home. The major thrust of this recurrent theme is that God is in control of history—all history, by arousing humans to action (cf. Ezr 6:22 ; 1Ch 5:26 ; 2Ch 21:16 ; 2Ch 36:22 ; Isa 13:17 ; Jer 51:1 ; Jer 51:11 ; Hag 1:14 )!

Cyrus seems to have had a unique concern for the Jews. Many commentators believe this was because Daniel, who lived into Cyrus' reign (cf. Dan 10:1 ), showed him his name and the prophecies of Isaiah (cf. Isa 41:2 ; Isa 41:25 ; Isa 44:28 to Isa 45:7 , Isa 45:12-13 ; Isa 46:11 ; Isa 48:15 ), which relates to YHWH calling “one from the east” to do His bidding of allowing His people to return to Judah and rebuild His temple. Josephus, Antiq. 11.1, says that the Jews showed Cyrus the text, Isa 44:28 .

Cyrus' knowledge of Isaiah's prophecies may be the source of his words in Ezr 1:2 . The same word, “stirred up” or “aroused” (BDB 73:4 ), is used in Isa 41:2 ; Isa 41:25 ; Isa 45:13 . Daniel himself was concerned about the rebuilding of YHWH's temple (cf. Daniel 9).

▣ “and also put it into writing saying” Cyrus' decree (538 B.C.) that all of the exiled people groups could return to their native lands (Cyrus Cylinder, cf. Ancient Near Eastern Texts Relating to the Old Testament by J. B. Pritchard, pp. 315-316) and re-establish their religious traditions was an attempt to assure loyalty and to try to appease the gods for his reign.

The term “writing” (BDB 50:8 ) is a technical term for written posters. It is possible that the Hebrew account of Cyrus' decree in chapter 1 was spoken (i.e., “he sent a proclamation,” BDB 87:6 ) as well as posted notices (i.e., “put it in writing”) throughout the Empire. The Aramaic in Ezr 6:3-5 was the official written document put in the archives.



NASB (UPDATED) TEXT: Ezr 1:2-4 2”Thus says Cyrus king of Persia, 'The LORD, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build Him a house in Jerusalem, which is in Judah. 3Whoever there is among you of all His people, may his God be with him! Let him go up to Jerusalem which is in Judah and rebuild the house of the LORD, the God of Israel; He is the God who is in Jerusalem. 4Every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.'“

Ezr 1:2 “The LORD” See Special Topic: Names for Deity <http://www.freebiblecommentary.org/special_topics/names_deity.html>.

▣ “The LORD, the God of Heaven” This title for the universal God of creation was first used by Abraham in Gen 24:3 ; Gen 24:7 and later by Jonah (Ezr 1:9 ). It was a Persian title used of the Zoroastrian, good high-god, Ahura-Mazda (Ormuzd), but in this context it was obviously influenced by Jewish usages referring to YHWH. This proclamation is Jewish, but I believe that this can be explained by (1) the prophesies of Isaiah shown to Cyrus by Daniel and (2) Jewish consultation in writing this edict concerning YHWH.

▣ “has given me all of the kingdoms of the earth” The VERB (BDB 67:8 , KB 73:3 ) is a Qal PERFECT. From the Cyrus Cylinder (ANET p. 315-16), it is known that Cyrus used religion as a political tool to instill loyalty of that people group. The thing he did for the Jews in the name of their God, he did for all the exiled peoples in the names of their gods. Cyrus' personal beliefs are not the issue.

Marduk is the high-god of the Babylonian pantheon, also called Bel (lord). He was the patron god of the city of Babylon. Cyrus consolidated his reign over the ancient Near East by appeasing each and every people group.

The reason Cyrus took the capital of Babylon without a fight was because the last neo-Babylonian king, Nabonidus, became infatuated with the moon god, Zin, who was worshiped in Ur and Haran. His mother was Zin's high priestess at Tema. Nabonidus was absent from Babylon for over ten years on military campaigns near Tema (i.e., Egypt). The priests of Marduk at Babylon saw Cyrus as a liberator and faithful follower of Marduk.

▣ “He has appointed me to build Him a house in Jerusalem” This VERB (BDB 82:3 , KB 95:5 , Qal PERFECT) is used regularly of God appointing someone to a divine task (cf. Num 27:16 ; 2Ch 23:14 ).

Cyrus' understanding of a divine task may have come from his knowledge of Isaiah's prophecies (cf. Isa 41:2 ; Isa 41:25 ; Isa 44:28 to Isa 45:7 , Isa 45:12-13 ; Isa 46:11 ; Isa 48:15 ).

Ezr 1:3 “whoever” Cyrus allowed any and all Jews to return. History tells us about 5:0 ,000 did. The question is how many were left in Babylon? Did the majority of Jews return? Ancient records show that large numbers of Jewish people remained in many cities of Babylon. The ones who returned were the most zealous for their ancestral faith!

▣ “may his God be with him” This is the first of three Qal JUSSIVES:

1. “May his God be with him” (BDB 22:4 , KB 24:3 )

2. “Let him go up to Jerusalem” (BDB 74:8 , KB 82:8 )

3. “Rebuild the house of the LORD” (BDB 12:4 , KB 13:9 )

This phrase may give a hint as to (1) how difficult it was to leave a settled lifestyle and travel a long and dangerous route to Judah or (2) the character of Cyrus himself, to whom all ancient historians refer in gracious, positive ways.

▣ “the house of the LORD” This phrase refers to the temple of YHWH on Mt. Moriah in Jerusalem.

▣ “He is the God who is in Jerusalem” The ancient Near Eastern people believed that every nation had a god and that god was limited to the national boundaries. This concept is seen in the story of Naaman, the Syrian general wanting soil from Israel on which to worship YHWH (cf. 2Ki 5:17 ). The Jews were surprised that YHWH left the temple and traveled east to be with the Jewish exiles in Babylon (cf. Eze 10:18 ; Eze 11:23-25 ).

Cyrus, in Ezr 1:2 , proclaims YHWH as the God of all the earth, but his comment in Ezr 1:3 shows he still saw Him as Israel's deity only!

This phrase could be a parenthesis “(He is God!) which is in Jerusalem,” cf. Rotherham's Emphasized Bible, p. 469). By dividing the phrase this way, it emphasizes monotheism!

Ezr 1:4 “every survivor” In this context God chooses only some (those with a faithful zeal) of the remnant (survivors of the Exile) to return to Judah. As we have seen before in this chapter, themes from Israel's past recur (Ezr 1:6 ). God is reducing the numbers so that He can show His power, provision, and care (e.g., Gideon, Judges 6-7).

SPECIAL TOPIC: “The Faithful Remnant” <http://www.freebiblecommentary.org/special_topics/remnant.html>

▣ “at whatever place he may live” All the Jewish people were allowed by Cyrus' edict in 53:8 B.C. to return home, those who were exiled by Assyria (722 B.C.) and those who were exiled by Babylon (605, 596, 586, 582 B.C.). We know from history that many of the southern tribes of Judah returned (Judah, Benjamin, Simeon, and most of Levi), but only a few from the northern tribes of Israel, which had been exiled to Media.

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▣ “let the men of that place support him” The support for the return trip was supplied by neighbors and kin. These same ones, along with the Persian treasury, helped rebuild the temple.

There is a parallel between the Egyptians of the Exodus giving gold and silver and treasure to the departing Jews to help them build their tabernacle (cf. Exo 12:35-36 ). Isaiah depicts the return from exile as a new exodus (e.g., Isa 41:17-18 ; Isa 43:14-17 ; Isa 48:20-21 ).

This fits the prediction of Hag 2:7-8 that God will allow and motivate the nations to supply His temple's needs!



NASB (UPDATED) TEXT: Ezr 1:5-11 5Then the heads of fathers' households of Judah and Benjamin and the priests and the Levites arose, even everyone whose spirit God had stirred to go up and rebuild the house of the LORD which is in Jerusalem. 6All those about them encouraged them with articles of silver, with gold, with goods, with cattle and with valuables, aside from all that was given as a freewill offering. 7Also King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put in the house of his gods; 8and Cyrus, king of Persia, had them brought out by the hand of Mithredath the treasurer, and he counted them out to Sheshbazzar, the prince of Judah. 9Now this was their number: 30 gold dishes, 1,000 silver dishes, 29 duplicates; 1030 gold bowls, 410 silver bowls of a second kind and 1,000 other articles. 11All the articles of gold and silver numbered 5,400. Sheshbazzar brought them all up with the exiles who went up from Babylon to Jerusalem.

Ezr 1:5 “then the heads of the fathers of the households of Judah and Benjamin and the priests and the Levites” This is a list of the three major groups (tribes) that made up the southern kingdom, Judah, after the political split in 92:2 B.C., which was caused by Rehoboam's arrogance (cf. 1 Kings 1:2 ).

The only tribal group missing in this list is Simeon, which was incorporated into Judah very early. Most of the tribe of Levi (i.e., priests and Levites) stayed with the southern kingdom because of the temple in Jerusalem.

▣ “everyone whose spirit God had stirred to go up” This is the same VERB (BDB 73:4 I, KB 80:2 , Hiphil PERFECT) as in Ezr 1:1 . God motivated Cyrus to do His will and He motivates His people to do His will. However, there is also a necessary covenantal response from each individual. We know from history that not all of these tribal groups returned. God opens hearts to respond to Him!

The Hebrew term ruach (spirit, BDB 92:4 , see Special Topic: Breath, Wind, Spirit <http://www.freebiblecommentary.org/special_topics/breath_wind_spirit.html>) has a very wide semantic field (BDB 92:4-926 , KB 119:7 ). In this context it refers to the human person, his thought, and volitional processes.

Ezr 1:6 “encouraged them” This is a Semitic idiom, “strengthen their hands.” Here it obviously refers to valuable gifts both for the temple in Jerusalem and to help those who are returning to make the trip. See Special Topic: Hand <http://www.freebiblecommentary.org/special_topics/hand.html>.

▣ “a freewill offering” God's people had responded to give to the tabernacle in Exo 35:29 from the spoils they were given by the Egyptians. Here neighbors and fellow Jews give to the rebuilding of the temple in Jerusalem. This may fit Hag 2:6-7 .

Ezr 1:7 “King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put into the house of his gods” These articles would include cups, censers, and sacrificial paraphernalia (cf. Ezr 1:9-11 ). These articles are mentioned in Jer 52:17-19 ; 2Ch 36:10 . They were placed in the temple of Marduk in the city of Babylon. When one compares 2Ki 24:13 with Dan 5:2-4 , there seems to be a contradiction. However, it seems that the large articles of metal were cut up to make them easier to transport, but the smaller ones such as cups, bowls, and spoons were kept intact.

Ezr 1:8 “Mithredath” This was the name of the treasurer of the city of Babylon. His name (BDB 60:9 ) reflects the Persian sun god, Mithras. This was a common name (“given to Mithras” or “Mithras has given”) and another person by the same name occurs in Ezr 4:7 .

▣ “Sheshbazzar” His Babylonian name (BDB 105:8 ) means “may ______ protect the father.” The blank may refer to the moon god (Zin/Sin) or the sun good (Shashu/Shamash). There has been much discussion about this man's relationship to Zerubbabel, who is mentioned in Ezr 2:2 as bringing the exiles back to Jerusalem. Some see him as the first Persian-appointed governor and the uncle of Zerubbabel (cf. 1Ch 3:18 , “Shenazzar” or “Shenabazar” is the fourth son of exiled king Jeconiah [Jehoiachin]; Zerubbabel's father is Shealtiel, the first son, cf. Ezr 3:2 ). In my opinion they are sequential governors (cf. 1Es 6:18 ), but this is speculation.

▣ “prince of Judah” The term “prince” (BDB 67:2 I) means “one lifted up” or “chief.” It does not necessarily imply that he is of the royal line (tribe of Judah, Gen 49:10 ; line of Jesse, Isa 11:1 ; and family of David, 2 Samuel 7). He is called “governor” in Ezr 5:14-16 , while Zerubbabel is called “governor” in Hag 1:1 .

Ezr 1:9 NASB “30 gold dishes”

NKJV “thirty gold platters”

NRSV “gold basins, thirty”

TEV “gold bowls for offerings - 30”

NJB “thirty gold dishes”

This term (BDB 17:3 ) refers to a basin or basket. The New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 256, calls it a dish or pan. The Anchor Bible Commentary, vol. 14, calls it “a small dish or other container,” p. 5. The term is used only in this verse in the Bible and is uncertain as all the various guesses from the ancient versions show.

NASB “1,000 silver dishes”

NKJV “one thousand silver platters”

NRSV “silver basins, one thousand”

TEV “silver bowls for offerings - 1,000”

NJB “one thousand silver dishes”

This term (BDB 17:3 ) is the same word as the above items except the ones above were made of gold; these were made of silver. In the tabernacle the different types of valuable metals were used to designate degrees of holiness. Gold was used in the Holy of Holies, but silver in the Holy Place and bronze in other parts of the tabernacle. If this remains true then these different metal vessels may have specialized usages. No bronze vessels are mentioned in the list.

NASB “29 duplicates”

NKJV “twenty-nine knives”

NRSV “knives, twenty-nine”

TEV “other bowls - 29”

NJB “twenty-nine repaired”

This term (BDB 3:2 ) may denote a ritual cutting instrument because it may be related to the VERB “to cut through.” In 1Es 2:13 , which contains a list of vessels closer to the number mentioned in Ezr 1:11 , these are called “censers.” The Septuagint translated it as “changes of clothing” (priestly garments).

Ezr 1:10 “bowls of a second kind” Some lexicons think the word comes from the root, “double” (i.e., “of a second kind”) and refers to bowls that matched each other (cf. New International Dictionary of Old Testament Theology and Exegesis, vol. 2, p. 1138).

Ezr 1:11 “five thousand four hundred” If one adds all of these items listed in Ezr 1:9-11 , they do not equal even half of this amount. This list was just a summary or there were many small unlisted items such as spoons. The non-canonical book of 1Es 2:13-15 gives a list that has many more items listed.

Many of the larger items of gold in the temple were cut up in order to be transported to Babylon (cf. 2Ki 24:13 ).

DISCUSSION QUESTIONS

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

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

1. Did Cyrus know about Jewish prophecy?

2. Why does Cyrus' decree sound so Jewish?

3. Did God's Spirit stir all the Jews to return to Judah or just some?

4. How are Sheshbazzar and Zerubbabel related?

5. Did Nebuchadnezzar keep only the articles from the Jewish temple or from all the temples that he conquered?




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Rights in the Authorized (King James) Version in the United Kingdom are vested in the Crown. Published by permission of the Crown’s patentee, Cambridge University Press.
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