Ezra 4:7-23
Konteks4:7 And during the reign 1 of Artaxerxes, Bishlam, 2 Mithredath, Tabeel, and the rest of their colleagues 3 wrote to King Artaxerxes 4 of Persia. This letter 5 was first written in Aramaic but then translated.
[Aramaic:] 6
4:8 Rehum the commander 7 and Shimshai the scribe 8 wrote a letter concerning 9 Jerusalem to King Artaxerxes as follows: 4:9 From 10 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, 11 the Elamites), 4:10 and the rest of nations whom the great and noble Ashurbanipal 12 deported and settled in the cities 13 of Samaria and other places in Trans-Euphrates. 14 4:11 (This is a copy of the letter they sent to him:)
“To King Artaxerxes, 15 from your servants in 16 Trans-Euphrates: 4:12 Now 17 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. 18 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 19 will suffer loss. 4:14 In light of the fact that we are loyal to the king, 20 and since it does not seem appropriate to us that the king should sustain damage, 21 we are sending the king this information 22 4:15 so that he may initiate a search of the records 23 of his predecessors 24 and discover in those records 25 that this city is rebellious 26 and injurious to both kings and provinces, producing internal revolts 27 from long ago. 28 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 29 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! 30 4:18 The letter you sent to us has been translated and read in my presence. 4:19 So I gave orders, 31 and it was determined 32 that this city from long ago has been engaging in insurrection against kings. It has continually engaged in 33 rebellion and revolt. 4:20 Powerful kings have been over Jerusalem who ruled throughout the entire Trans-Euphrates 34 and who were the beneficiaries of 35 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. 36 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 37 and stopped them with threat of armed force. 38
Ezra 7:1--8:36
Konteks7:1 Now after these things had happened, during the reign of King Artaxerxes 39 of Persia, Ezra came up from Babylon. 40 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 41 up to Jerusalem 42 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 43 the ascent from Babylon, and on the first day of the fifth month he arrived at Jerusalem, 44 for the good hand of his God was on him. 7:10 Now Ezra had dedicated himself 45 to the study of the law of the Lord, to its observance, and to teaching 46 its statutes and judgments in Israel.
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.
8:1 These are the leaders 69 and those enrolled with them by genealogy who were coming up with me from Babylon during the reign of King Artaxerxes:
8:2 from the descendants of Phinehas, Gershom;
from the descendants of Ithamar, Daniel;
from the descendants of David, Hattush 8:3 the son of Shecaniah; 70
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 men;
8:5 from the descendants of Zattu, 71 Shecaniah son of Jahaziel, and with him 300 men;
8:6 from the descendants of Adin, Ebed son of Jonathan, and with him 50 men;
8:7 from the descendants of Elam, Jeshaiah son of Athaliah, and with him 70 men;
8:8 from the descendants of Shephatiah, Zebadiah son of Michael, and with him 80 men;
8:9 from the descendants of Joab, Obadiah son of Jehiel, and with him 218 men;
8:10 from the descendants of Bani, 72 Shelomith son of Josiphiah, and with him 160 men;
8:11 from the descendants of Bebai, Zechariah son of Bebai, and with him 28 men;
8:12 from the descendants of Azgad, Johanan son of Hakkatan, and with him 110 men;
8:13 from the descendants of Adonikam there were the latter ones. 73 Their names were Eliphelet, Jeuel, and Shemaiah, and with them 60 men;
8:14 from the descendants of Bigvai, Uthai, and Zaccur, 74 and with them 75 70 men.
8:15 I had them assemble 76 at the canal 77 that flows toward Ahava, and we camped there for three days. I observed that the people and the priests were present, but I found no Levites there. 8:16 So I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, 78 Nathan, Zechariah, and Meshullam, who were leaders, and Joiarib and Elnathan, who were teachers. 8:17 I sent them to Iddo, who was the leader in the place called Casiphia. I told them 79 what to say to Iddo and his relatives, 80 who were the temple servants in 81 Casiphia, so they would bring us attendants for the temple of our God.
8:18 Due to the fact that the good hand of our God was on us, they brought us a skilled man, from the descendants of Mahli the son of Levi son of Israel. This man was Sherebiah, 82 who was accompanied by his sons and brothers, 83 18 men, 8:19 and Hashabiah, along with Jeshaiah from the descendants of Merari, with his brothers and their sons, 20 men, 8:20 and some of the temple servants that David and his officials had established for the work of the Levites – 220 of them. They were all designated by name.
8:21 I called for a fast there by the Ahava Canal, so that we might humble ourselves before our God and seek from him a safe journey 84 for us, our children, and all our property. 8:22 I was embarrassed to request soldiers and horsemen from the king to protect us from the enemy 85 along the way, because we had said to the king, “The good hand of our God is on everyone who is seeking him, but his great anger 86 is against everyone who forsakes him.” 8:23 So we fasted and prayed to our God about this, and he answered us.
8:24 Then I set apart twelve of the leading priests, together with 87 Sherebiah, Hashabiah, and ten of their brothers, 88 8:25 and I weighed out to them the silver, the gold, and the vessels intended for the temple of our God – items that the king, his advisers, his officials, and all Israel who were present had contributed. 8:26 I weighed out to them 89 650 talents of silver, silver vessels worth 100 talents, 90 100 talents of gold, 8:27 20 gold bowls worth 1,000 darics, and two exquisite vessels of gleaming bronze, as valuable as gold. 8:28 Then I said to them, “You are holy to the Lord, just as these vessels are holy. The silver and the gold are a voluntary offering to the Lord, the God of your fathers. 8:29 Be careful with them and protect them, until you weigh them out before the leading priests and the Levites and the family leaders of Israel in Jerusalem, 91 in the storerooms of the temple of the Lord.”
8:30 Then the priests and the Levites took charge of 92 the silver, the gold, and the vessels that had been weighed out, to transport them to Jerusalem to the temple of our God.
8:31 On the twelfth day of the first month we began traveling from the Ahava Canal to go to Jerusalem. The hand of our God was on us, and he delivered us from our enemy and from bandits 93 along the way. 8:32 So we came to Jerusalem, and we stayed there for three days. 8:33 On the fourth day we weighed out the silver, the gold, and the vessels in the house of our God into the care 94 of Meremoth son of Uriah, the priest, and Eleazar son of Phinehas, who were accompanied by Jozabad son of Jeshua and Noadiah son of Binnui, who were Levites. 8:34 Everything was verified 95 by number and by weight, and the total weight was written down at that time.
8:35 The exiles who were returning from the captivity offered burnt offerings to the God of Israel – twelve bulls for all Israel, ninety-six rams, seventy-seven male lambs, along with twelve male goats as a sin offering. All this was a burnt offering to the Lord. 8:36 Then they presented the decrees of the king to the king’s satraps and to the governors of Trans-Euphrates, who gave help to the people and to the temple of God.
[4:7] 1 tn Heb “And in the days.”
[4:7] 2 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] 3 tc The translation reads the plural with the Qere rather than the singular found in the MT Kethib.
[4:7] 4 sn Artaxerxes I ruled in Persia from ca. 465–425
[4:7] 5 tc It is preferable to delete the MT’s וּכְתָב (ukhÿtav) here.
[4:7] 6 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] 7 tn Aram “lord of the command.” So also in vv. 9, 17.
[4:8] 8 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] 9 tn Or perhaps “against.”
[4:9] 10 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] 11 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] 12 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
[4:10] 13 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] 14 tn Aram “beyond the river.” In Ezra this term is a technical designation for the region west of the Euphrates river.
[4:11] 15 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.
[4:12] 17 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] 18 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] 19 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] 20 tn Aram “we eat the salt of the palace.”
[4:14] 21 tn Aram “the dishonor of the king is not fitting for us to see.”
[4:14] 22 tn Aram “and we have made known.”
[4:15] 23 tn Aram “the book of the minutes.”
[4:15] 24 tn Aram “of your fathers.”
[4:15] 25 tn Aram “discover…and learn.” For stylistic reasons this has been translated as a single concept.
[4:15] 26 tn Aram “is a rebellious city.”
[4:15] 27 tn Aram “revolts they are making in its midst.”
[4:15] 28 tn Aram “from olden days.” So also in v. 19.
[4:16] 29 tn Aram “will not be to you.”
[4:19] 31 tn Aram “from me was placed a decree.”
[4:19] 32 tn Aram “and they searched and found.”
[4:19] 33 tn Aram “are being done.”
[4:20] 34 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] 35 tn Aram “were being given to them.”
[4:21] 36 tn Aram “until a command is issued from me.”
[4:23] 37 tn Aram “to Jerusalem against the Jews.”
[4:23] 38 tn Aram “by force and power,” a hendiadys.
[7:1] 39 sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464–423
[7:1] 40 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] 41 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] 42 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:9] 43 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] 44 sn Apparently it took the caravan almost four months to make the five hundred mile journey.
[7:10] 45 tn Heb “established his heart.”
[7:10] 46 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] 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] 54 tn Aram “in your hand.”
[7:17] 56 tn Aram “their meal offerings and their libations.”
[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.
[8:1] 69 tn Heb “the heads of their families.”
[8:3] 70 tc The MT reads here “from the sons of Shecaniah” with no descendant identified in what follows, contrary to the pattern of the context elsewhere. However, it seems better to understand the first phrase of v. 3 with the end of v. 2; the phrase would then modify the name “Hattush.” This understanding requires emending the reading מִבְּנֵי (mibbÿne, “from the sons of”) in the MT to בֵּן (ben,“[the] son of”). Cf. NAB, TEV, CEV, NLT.
[8:5] 71 tc The MT lacks “of Zattu.” The translation adopted above follows the LXX in including the words.
[8:10] 72 tc The MT lacks “Bani.” It is restored on the basis of certain LXX
[8:13] 73 tn Or “those who came later.” The exact meaning of this 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 later date” (so TEV).
[8:14] 74 tc The translation reads with the Qere, the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וְזַּכּוּר (vÿzakkur, “and Zaccur”) rather than the Kethib of the MT, וְזַבוּד (vÿzavud, “and Zabbud”).
[8:14] 75 tn The MT has “with him” (so NAB). The present translation (“with them”) is based on the reading of many medieval Hebrew
[8:15] 76 tn Or “I gathered them.”
[8:15] 77 tn Heb “river.” So also in vv. 21, 31.
[8:16] 78 tc The name “Elnathan” occurs twice in this list. Some, assuming an accidental repetition, would include it only once (cf. NAB).
[8:17] 79 tn Heb “I placed in their mouth words.”
[8:17] 80 tc The translation reads with the LXX and Vulgate וְאֶחָיו (vÿ’ekhayv, “and his brethren” = “relatives”; so NCV, NLT) rather than the reading אָחִיו (’akhiyv, “his brother”) of the MT.
[8:17] 81 tn Heb “in the place called.” This phrase has not been repeated in the translation for stylistic reasons.
[8:18] 82 tn Heb “and Sherebiah.” The words “this man was” are not in the Hebrew text, but have been supplied in the translation for clarity and for stylistic reasons.
[8:18] 83 tn Or “relatives” (so CEV; NRSV “kin”); also in v. 19.
[8:21] 84 tn Heb “a straight way.”
[8:22] 85 tn A number of modern translations regard this as a collective singular and translate “from enemies” (also in v. 31).
[8:22] 86 tn Heb “his strength and his anger.” The expression is a hendiadys (one concept expressed through two terms).
[8:24] 87 tc The translation reads וַחֲשַׁבְיָה וְשֵׁרֵבְיָה (vÿsherevÿyah vakhashavyah, “and Sherebiah and Hashabiah”) rather than the reading חֲשַׁבְיָה לְשֵׁרֵבְיָה (lÿsherevyah khashavyah, “to Sherebiah Hashabiah”) of the MT.
[8:24] 88 tn Or “relatives”; or “colleagues” (cf. NLT “ten other priests”).
[8:26] 89 tn Heb “upon their hand.”
[8:26] 90 tn Possibly “100 silver vessels worth [?] talents” or “silver vessels weighing 100 talents.”
[8:29] 91 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:31] 93 tn Heb “from the hand of the enemy and the one who lies in wait.” Some modern English versions render the latter phrase as “ambushes” (cf. NASB, NRSV).
[8:33] 94 tn Heb “upon the hand of.”
[8:34] 95 tn The words “everything was verified” are not in the Hebrew text but have been supplied in the translation for clarity.
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