Ezra 4:1--5:17

Opposition to the Building Efforts

4:1 When the enemies of Judah and Benjamin learned that the former exiles ¹  were building a temple for the Lord God of Israel, 4:2 they came to Zerubbabel and the leaders ²  and said to them, “Let us help you build, ³  for like you we seek your God and we have been sacrificing to him ⁴  from the time ⁵  of King Esarhaddon ⁶  of Assyria, who brought us here.” ⁷  4:3 But Zerubbabel, Jeshua, and the rest of the leaders of Israel said to them, “You have no right ⁸  to help us build the temple of our God. We will build it by ourselves for the Lord God of Israel, just as King Cyrus, the king of Persia, has commanded us.” 4:4 Then the local people ⁹  began to discourage ¹⁰  the people of Judah and to dishearten them from building. 4:5 They were hiring advisers to oppose them, so as to frustrate their plans, throughout the time ¹¹  of King Cyrus of Persia until the reign of King Darius ¹²  of Persia. ¹³ 

Official Complaints Are Lodged Against the Jews

4:6 ¹⁴ At the beginning of the reign of Ahasuerus ¹⁵  they filed an accusation against the inhabitants of Judah and Jerusalem. ¹⁶  4:7 And during the reign ¹⁷  of Artaxerxes, Bishlam, ¹⁸  Mithredath, Tabeel, and the rest of their colleagues ¹⁹  wrote to King Artaxerxes ²⁰  of Persia. This letter ²¹  was first written in Aramaic but then translated.

[Aramaic:] ²² 

4:8 Rehum the commander ²³  and Shimshai the scribe ²⁴  wrote a letter concerning ²⁵  Jerusalem to King Artaxerxes as follows: 4:9 From ²⁶  Rehum the commander, Shimshai the scribe, and the rest of their colleagues – the judges, the rulers, the officials, the secretaries, the Erechites, the Babylonians, the people of Susa (that is, ²⁷  the Elamites), 4:10 and the rest of nations whom the great and noble Ashurbanipal ²⁸  deported and settled in the cities ²⁹  of Samaria and other places in Trans-Euphrates. ³⁰  4:11 (This is a copy of the letter they sent to him:)

“To King Artaxerxes, ³¹  from your servants in ³²  Trans-Euphrates: 4:12 Now ³³  let the king be aware that the Jews who came up to us from you have gone to Jerusalem. They are rebuilding that rebellious and odious city. ³⁴  They are completing its walls and repairing its foundations. 4:13 Let the king also be aware that if this city is built and its walls are completed, no more tax, custom, or toll will be paid, and the royal treasury ³⁵  will suffer loss. 4:14 In light of the fact that we are loyal to the king, ³⁶  and since it does not seem appropriate to us that the king should sustain damage, ³⁷  we are sending the king this information ³⁸  4:15 so that he may initiate a search of the records ³⁹  of his predecessors ⁴⁰  and discover in those records ⁴¹  that this city is rebellious ⁴²  and injurious to both kings and provinces, producing internal revolts ⁴³  from long ago. ⁴⁴  It is for this very reason that this city was destroyed. 4:16 We therefore are informing the king that if this city is rebuilt and its walls are completed, you will not retain control ⁴⁵  of this portion of Trans-Euphrates.”

4:17 The king sent the following response:

“To Rehum the commander, Shimshai the scribe, and the rest of their colleagues who live in Samaria and other parts of Trans-Euphrates: Greetings! ⁴⁶  4:18 The letter you sent to us has been translated and read in my presence. 4:19 So I gave orders, ⁴⁷  and it was determined ⁴⁸  that this city from long ago has been engaging in insurrection against kings. It has continually engaged in ⁴⁹  rebellion and revolt. 4:20 Powerful kings have been over Jerusalem who ruled throughout the entire Trans-Euphrates ⁵⁰  and who were the beneficiaries of ⁵¹  tribute, custom, and toll. 4:21 Now give orders that these men cease their work and that this city not be rebuilt until such time as I so instruct. ⁵²  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?”

4:23 Then, as soon as the copy of the letter from King Artaxerxes was read in the presence of Rehum, Shimshai the scribe, and their colleagues, they proceeded promptly to the Jews in Jerusalem ⁵³  and stopped them with threat of armed force. ⁵⁴ 

4:24 So the work on the temple of God in Jerusalem came to a halt. It remained halted until the second year of the reign of King Darius of Persia. ⁵⁵ 

Tattenai Appeals to Darius

5:1 Then the prophets Haggai and Zechariah son ⁵⁶  of Iddo ⁵⁷  prophesied concerning the Jews who were in Judah and Jerusalem ⁵⁸  in the name of the God of Israel who was over them. 5:2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began ⁵⁹  to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them.

5:3 At that time Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues came to them and asked, “Who gave you authority ⁶⁰  to rebuild this temple and to complete this structure?” ⁶¹  5:4 They ⁶²  also asked them, “What are the names of the men who are building this edifice?” 5:5 But God was watching over ⁶³  the elders of Judah, and they were not stopped ⁶⁴  until a report could be dispatched ⁶⁵  to Darius and a letter could be sent back concerning this.

5:6 This is a copy of the letter that Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and his colleagues who were the officials of Trans-Euphrates sent to King Darius. 5:7 The report they sent to him was written as follows: ⁶⁶ 

“To King Darius: All greetings! ⁶⁷  5:8 Let it be known to the king that we have gone to the province of Judah, to the temple of the great God. It is being built with large stones, ⁶⁸  and timbers are being placed in the walls. This work is being done with all diligence and is prospering in their hands. 5:9 We inquired of those elders, asking them, ‘Who gave you the authority to rebuild this temple and to complete this structure?’ 5:10 We also inquired of their names in order to inform you, so that we might write the names of the men who were their leaders. 5:11 They responded to us in the following way: ‘We are servants of the God of heaven and earth. We are rebuilding the temple which was previously built many years ago. A great king ⁶⁹  of Israel built it and completed it. 5:12 But after our ancestors ⁷⁰  angered the God of heaven, he delivered them into the hands ⁷¹  of King Nebuchadnezzar of Babylon, the Chaldean, who destroyed this temple and exiled the people to Babylon. ⁷²  5:13 But in the first year of King Cyrus of Babylon, ⁷³  King Cyrus enacted a decree to rebuild this temple of God. 5:14 Even the gold and silver vessels of the temple of God that Nebuchadnezzar had taken from the temple in Jerusalem and had brought to the palace ⁷⁴  of Babylon – even those things King Cyrus brought from the palace of Babylon and presented ⁷⁵  to a man by the name of Sheshbazzar whom he had appointed as governor. 5:15 He said to him, “Take these vessels and go deposit them in the temple in Jerusalem, and let the house of God be rebuilt in its proper location.” ⁷⁶  5:16 Then this Sheshbazzar went and laid the foundations of the temple of God in Jerusalem. From that time to the present moment ⁷⁷  it has been in the process of being rebuilt, although it is not yet finished.’

5:17 “Now if the king is so inclined, ⁷⁸  let a search be conducted in the royal archives ⁷⁹  there in Babylon in order to determine whether King Cyrus did in fact issue orders for this temple of God to be rebuilt in Jerusalem. Then let the king send us a decision concerning this matter.”

Ezra 7:1-28

The Arrival of Ezra

7:1 Now after these things had happened, during the reign of King Artaxerxes ⁸⁰  of Persia, Ezra came up from Babylon. ⁸¹  Ezra was the son of Seraiah, who was the son of Azariah, who was the son of Hilkiah, 7:2 who was the son of Shallum, who was the son of Zadok, who was the son of Ahitub, 7:3 who was the son of Amariah, who was the son of Azariah, who was the son of Meraioth, 7:4 who was the son of Zerahiah, who was the son of Uzzi, who was the son of Bukki, 7:5 who was the son of Abishua, who was the son of Phinehas, who was the son of Eleazar, who was the son of Aaron the chief priest. 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. 7:7 In the seventh year of King Artaxerxes, Ezra brought ⁸²  up to Jerusalem ⁸³  some of the Israelites and some of the priests, the Levites, the attendants, the gatekeepers, and the temple servants. 7:8 He entered Jerusalem in the fifth month of the seventh year of the king. 7:9 On the first day of the first month he had determined to make ⁸⁴  the ascent from Babylon, and on the first day of the fifth month he arrived at Jerusalem, ⁸⁵  for the good hand of his God was on him. 7:10 Now Ezra had dedicated himself ⁸⁶  to the study of the law of the Lord, to its observance, and to teaching ⁸⁷  its statutes and judgments in Israel.

Artaxerxes Gives Official Endorsement to Ezra’s Mission

7:11 What follows ⁸⁸  is a copy of the letter that King Artaxerxes gave to Ezra the priestly scribe. ⁸⁹  Ezra was ⁹⁰  a scribe in matters pertaining to the commandments of the Lord and his statutes over Israel:

7:12 ⁹¹ “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 ⁹²  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. ⁹³  7:14 You are authorized ⁹⁴  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, ⁹⁵  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 ⁹⁶  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 ⁹⁷  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 ⁹⁸  with the rest of the silver and the gold, in keeping with the will of your God. 7:19 Deliver to ⁹⁹  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, ¹⁰⁰  you may do so from the royal treasury.

7:21 “I, King Artaxerxes, hereby issue orders to all the treasurers of ¹⁰¹  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, ¹⁰²  and unlimited ¹⁰³  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 ¹⁰⁴  against the empire of the king and his sons? 7:24 Furthermore, be aware of the fact ¹⁰⁵  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, ¹⁰⁶  appoint judges ¹⁰⁷  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 ¹⁰⁸  liable to the appropriate penalty, whether it is death or banishment or confiscation of property or detainment in prison.”

7:27 ¹⁰⁹ 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.

[4:1]  ¹ tn Heb “the sons of the exile.”

[4:2]  ² tn Heb “the heads of the fathers.” So also in v. 3.

[4:2]  ³ tn Heb “Let us build with you.”

[4:2]  ⁴ tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ (vÿlo, “and him”) rather than the Kethib of the MT, וְלֹא (vÿlo’, “and not”).

[4:2]  ⁵ tn Heb “days.”

[4:2]  ⁶ sn Esarhaddon was king of Assyria ca. 681-669 b.c.

[4:2]  ⁷ sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.

[4:3]  ⁸ tn Heb “not to you and to us.”

[4:4]  ⁹ tn Heb “the people of the land.” Elsewhere this expression sometimes has a negative connotation, referring to a lay population that was less zealous for Judaism than it should have been. Here, however, it seems to refer to the resident population of the area without any negative connotation.

[4:4]  ¹⁰ tn Heb “were making slack the hands of.”

[4:5]  ¹¹ tn Heb “all the days of.”

[4:5]  ¹² sn Darius ruled Persia ca. 522-486 B.C.

[4:5]  ¹³ sn The purpose of the opening verses of this chapter is to summarize why the Jews returning from the exile were unable to complete the rebuilding of the temple more quickly than they did. The delay was due not to disinterest on their part but to the repeated obstacles that had been placed in their path by determined foes.

[4:6]  ¹⁴ sn The chronological problems of Ezra 4:6-24 are well known and have been the subject of extensive discussion since ancient times. Both v. 5 and v. 24 describe the reign of Darius I Hystaspes, who ruled Persia ca. 522–486 b.c. and in whose time the rebuilt temple was finished. The material in between is from later times (v. 16 describes the rebuilding of the walls, not the temple), and so appear to be a digression. Even recognizing this, there are still questions, 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 concern here as thematic (the theme of opposition to the Jewish resettlement in Jerusalem, including the rebuilding of the temple and restoration of Jerusalem’s walls) rather than purely chronological. In the previous verses the author had shown how the Jews had rejected an offer of assistance from surrounding peoples and how these people in turn harassed them. The inserted account shows how, in light of the unremitting opposition the Jews experienced (even extending down to more recent times), this refusal of help had been fully justified. Some of the documents the author employed show how this opposition continued even after the temple was rebuilt. (The failure to mention Cambyses may simply mean the author had no documents available from that period.) For detailed discussion of the difficulties presented by the passage and the various theories advanced to explain them, see H. G. M. Williamson, Ezra, Nehemiah (WBC), 56-60.

[4:6]  ¹⁵ sn Ahasuerus, otherwise known as Xerxes I, ruled ca. 486-464 b.c.

[4:6]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:7]  ¹⁷ tn Heb “And in the days.”

[4:7]  ¹⁸ tn The LXX understands this word as a prepositional phrase (“in peace”) rather than as a proper name (“Bishlam”). Taken this way it would suggest that Mithredath was “in agreement with” the contents of Tabeel’s letter. Some scholars regard the word in the MT to be a corruption of either “in Jerusalem” (i.e., “in the matter of Jerusalem”) or “in the name of Jerusalem.” The translation adopted above follows the traditional understanding of the word as a name.

[4:7]  ¹⁹ tc The translation reads the plural with the Qere rather than the singular found in the MT Kethib.

[4:7]  ²⁰ sn Artaxerxes I ruled in Persia from ca. 465–425 b.c.

[4:7]  ²¹ tc It is preferable to delete the MT’s וּכְתָב (ukhÿtav) here.

[4:7]  ²² sn The double reference in v. 7 to the Aramaic language is difficult. It would not make sense to say that the letter was written in Aramaic and then translated into Aramaic. Some interpreters understand the verse to mean that the letter was written in the Aramaic script and in the Aramaic language, but this does not seem to give sufficient attention to the participle “translated” at the end of the verse. The second reference to Aramaic in the verse is more probably a gloss that calls attention to the fact that the following verses retain the Aramaic language of the letter in its original linguistic form. A similar reference to Aramaic occurs in Dan 2:4b, where the language of that book shifts from Hebrew to Aramaic. Ezra 4:8–6:18 and 7:12-26 are written in Aramaic, whereas the rest of the book is written in Hebrew.

[4:8]  ²³ tn Aram “lord of the command.” So also in vv. 9, 17.

[4:8]  ²⁴ sn Like Rehum, Shimshai was apparently a fairly high-ranking official charged with overseeing Persian interests in this part of the empire. His title was “scribe” or “secretary,” but in a more elevated political sense than that word sometimes has elsewhere. American governmental titles such as “Secretary of State” perhaps provide an analogy in that the word “secretary” can have a broad range of meaning.

[4:8]  ²⁵ tn Or perhaps “against.”

[4:9]  ²⁶ tn Aram “then.” What follows in v. 9 seems to be the preface of the letter, serving to identify the senders of the letter. The word “from” is not in the Aramaic text but has been supplied in the translation for clarity.

[4:9]  ²⁷ tn For the qere of the MT (דֶּהָיֵא, dehaye’, a proper name) it seems better to retain the Kethib דִּהוּא (dihu’, “that is”). See F. Rosenthal, Grammar, 25, §35; E. Vogt, Lexicon linguae aramaicae, 36.

[4:10]  ²⁸ tn Aram “Osnappar” (so ASV, NASB, NRSV), another name for Ashurbanipal.

[4:10]  sn Ashurbanipal succeeded his father Esarhaddon as king of Assyria in 669 B.C. Around 645 B.C. he sacked the city of Susa, capital of Elam, and apparently some of these people were exiled to Samaria and other places.

[4:10]  ²⁹ tc The translation reads with the ancient versions the plural בְּקֻרְיַהּ (bÿquryah, “in the cities”) rather than the singular (“in the city”) of the MT.

[4:10]  ³⁰ tn Aram “beyond the river.” In Ezra this term is a technical designation for the region west of the Euphrates river.

[4:11]  ³¹ tn The Masoretic accents indicate that the phrase “to Artaxerxes the king” goes with what precedes and that the letter begins with the words “from your servants.” But it seems better to understand the letter to begin by identifying the addressee.

[4:11]  ³² tn Aram “men of.”

[4:12]  ³³ tn The MT takes this word with the latter part of v. 11, but in English style it fits better with v. 12.

[4:12]  ³⁴ sn Management of the provinces that were distantly removed from the capital was difficult, and insurrection in such places was a perennial problem. The language used in this report about Jerusalem (i.e., “rebellious,” “odious”) is intentionally inflammatory. It is calculated to draw immediate attention to the perceived problem.

[4:13]  ³⁵ tn Aram “the treasury of kings.” The plural “kings” is Hebrew, not Aramaic. If the plural is intended in a numerical sense the reference is not just to Artaxerxes but to his successors as well. Some scholars understand this to be the plural of majesty, referring to Artaxerxes. See F. C. Fensham, Ezra and Nehemiah (NICOT), 74.

[4:14]  ³⁶ tn Aram “we eat the salt of the palace.”

[4:14]  ³⁷ tn Aram “the dishonor of the king is not fitting for us to see.”

[4:14]  ³⁸ tn Aram “and we have made known.”

[4:15]  ³⁹ tn Aram “the book of the minutes.”

[4:15]  ⁴⁰ tn Aram “of your fathers.”

[4:15]  ⁴¹ tn Aram “discover…and learn.” For stylistic reasons this has been translated as a single concept.

[4:15]  ⁴² tn Aram “is a rebellious city.”

[4:15]  ⁴³ tn Aram “revolts they are making in its midst.”

[4:15]  ⁴⁴ tn Aram “from olden days.” So also in v. 19.

[4:16]  ⁴⁵ tn Aram “will not be to you.”

[4:17]  ⁴⁶ tn Aram “peace.”

[4:19]  ⁴⁷ tn Aram “from me was placed a decree.”

[4:19]  ⁴⁸ tn Aram “and they searched and found.”

[4:19]  ⁴⁹ tn Aram “are being done.”

[4:20]  ⁵⁰ sn The statement that prior Jewish kings ruled over the entire Trans-Euphrates is an overstatement. Not even in the days of David and Solomon did the kingdom of Israel extend its borders to such an extent.

[4:20]  ⁵¹ tn Aram “were being given to them.”

[4:21]  ⁵² tn Aram “until a command is issued from me.”

[4:23]  ⁵³ tn Aram “to Jerusalem against the Jews.”

[4:23]  ⁵⁴ tn Aram “by force and power,” a hendiadys.

[4:24]  ⁵⁵ sn Darius I Hystaspes ruled Persia ca. 522–486 b.c.

[5:1]  ⁵⁶ tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.

[5:1]  ⁵⁷ tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”

[5:1]  ⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ⁵⁹ tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.

[5:3]  ⁶⁰ tn Aram “who placed to you a command?” So also v. 9.

[5:3]  ⁶¹ tn The exact meaning of the Aramaic word אֻשַּׁרְנָא (’ussarna’) here and in v. 9 is uncertain (BDB 1083 s.v.). The LXX and Vulgate understand it to mean “wall.” Here it is used in collocation with בַּיְתָא (bayta’, “house” as the temple of God), while in 5:3, 9 it is used in parallelism with this term. It might be related to the Assyrian noun ashurru (“wall”) or ashru (“sanctuary”; so BDB). F. Rosenthal, who translates the word “furnishings,” thinks that it probably enters Aramaic from Persian (Grammar, 62-63, §189).

[5:4]  ⁶² tc The translation reads with one medieval Hebrew MS, the LXX, and the Syriac Peshitta אֲמַרוּ (’amaru, “they said”) rather than the reading אֲמַרְנָא (’amarna’, “we said”) of the MT.

[5:5]  ⁶³ tn Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern.

[5:5]  ⁶⁴ tn Aram “they did not stop them.”

[5:5]  ⁶⁵ tn Aram “[could] go.” On this form see F. Rosenthal, Grammar, 58, §169.

[5:7]  ⁶⁶ tn Aram “and it was written in its midst.”

[5:7]  ⁶⁷ tn Aram “all peace.”

[5:8]  ⁶⁸ tn Aram “stones of rolling.” The reference is apparently to stones too large to carry.

[5:11]  ⁶⁹ sn This great king of Israel would, of course, be Solomon.

[5:12]  ⁷⁰ tn Aram “fathers.”

[5:12]  ⁷¹ tn Aram “hand” (singular).

[5:12]  ⁷² sn A reference to the catastrophic events of 586 b.c.

[5:13]  ⁷³ sn Cyrus was actually a Persian king, but when he conquered Babylon in 539 b.c. he apparently appropriated to himself the additional title “king of Babylon.” The Syriac Peshitta substitutes “Persia” for “Babylon” here, but this is probably a hyper-correction.

[5:14]  ⁷⁴ tn Or “temple.”

[5:14]  ⁷⁵ tn Aram “they were given.”

[5:15]  ⁷⁶ tn Aram “upon its place.”

[5:16]  ⁷⁷ tn Aram “from then and until now.”

[5:17]  ⁷⁸ tn Aram “if upon the king it is good.”

[5:17]  ⁷⁹ tn Aram “the house of the treasures of the king.”

[7:1]  ⁸⁰ sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464–423 B.C.), Ezra must have arrived in Jerusalem ca. 458 B.C., since Ezra 7:7-8 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king (Neh 1:1), or ca. 445 B.C. Some scholars, however, have suggested that Ezra 7:7 should be read as “the thirty-seventh year” rather than “the seventh year.” This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7-8 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404–358 B.C. In this understanding Ezra would have returned to Jerusalem ca. 398 B.C., a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c., and chapter seven, which opens with Ezra’s coming to Jerusalem in 458 b.c.

[7:1]  ⁸¹ tn The words “came up from Babylon” do not appear in the Hebrew text until v. 6. They have been supplied here for the sake of clarity.

[7:7]  ⁸² tc The translation reads the Hiphil singular וַיַּעֲל (vayya’al, “he [Ezra] brought up”) rather than the Qal plural וַיַּעַלוּ (vayya’alu, “they came up”) of the MT.

[7:7]  tn Heb “he brought”; the referent (Ezra) has been specified in the translation for clarity.

[7:7]  ⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:9]  ⁸⁴ tc The translation reads יִסַּד (yissad, “he appointed” [= determined]) rather than the reading יְסֻד (yÿsud, “foundation”) of the MT. (The words “to make” are supplied in the translation for clarity and for stylistic reasons.)

[7:9]  ⁸⁵ sn Apparently it took the caravan almost four months to make the five hundred mile journey.

[7:10]  ⁸⁶ tn Heb “established his heart.”

[7:10]  ⁸⁷ tn Heb “to do and to teach.” The expression may be a hendiadys, in which case it would have the sense of “effectively teaching.”

[7:11]  ⁸⁸ tn Heb “this.”

[7:11]  ⁸⁹ tn Heb “the priest, the scribe.” So also in v. 21.

[7:11]  ⁹⁰ tn The words “Ezra was” are not in the Hebrew text but have been added in the translation for clarity.

[7:12]  ⁹¹ sn Ezra 7:12-26 is written in Aramaic rather than Hebrew.

[7:13]  ⁹² tn Heb “from me is placed a decree.” So also in v. 21.

[7:13]  ⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:14]  ⁹⁴ tn Aram “sent.”

[7:14]  ⁹⁵ tn Aram “in your hand.”

[7:16]  ⁹⁶ tn Aram “find.”

[7:17]  ⁹⁷ tn Aram “their meal offerings and their libations.”

[7:18]  ⁹⁸ tn Aram “brothers.”

[7:19]  ⁹⁹ tn Or “before.”

[7:20]  ¹⁰⁰ tn Aram “may fall to you to give.”

[7:21]  ¹⁰¹ tn Aram “who are in.”

[7:22]  ¹⁰² tc The translation reads מְשַׁח בַּתִּין (mÿshakh battin) rather than מְשַׁח בַּתִּין (battin mÿshakh) of the MT.

[7:22]  ¹⁰³ tn Aram “he did not write.”

[7:23]  ¹⁰⁴ 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]  ¹⁰⁵ tn Aram “we are making known to you.”

[7:25]  ¹⁰⁶ tn Aram “in your hand.”

[7:25]  ¹⁰⁷ tc For the MT reading שָׁפְטִין (shoftim, “judges”) the LXX uses the noun γραμματεῖς (grammatei", “scribes”).

[7:26]  ¹⁰⁸ tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14.

[7:27]  ¹⁰⁹ sn At this point the language of the book reverts from Aramaic (7:12-26) back to Hebrew.