Study Notes for Ezra
1:1–2:70 Cyrus’s Decree and the Return of Exiles from Babylon. Ezra describes monumental political changes in the world as God’s special work for his people.
1:1–4 The Decree. In the famous Cyrus Cylinder, Cyrus boasts that those “of the holy cities beyond the Tigris whose sanctuaries had been in ruins over a long period . . . I returned to their places.” Ezra 1 reflects that proclamation as it affected the Jews.
EZRA—NOTE ON 1:1 the first year of Cyrus. The story of Ezra continues from Chronicles (see 2 Chron. 36:22–23). might be fulfilled. Jeremiah had predicted an exile lasting 70 years, after which Babylon would be punished and Judah would be restored to its land (see Jer. 25:11–14; 32:36–38). the LORD stirred up the spirit of Cyrus. God’s hand was behind all the events of the book (see Ezra 1:5; 3:11; 5:5; 6:22; 7:6, 9; 8:18, 22; 10:14). On Cyrus’s role, see also Isa. 44:28; 45:1.
EZRA—NOTE ON 1:2 God of heaven is used elsewhere as a title for the Lord when Jews relate to non-Jews (see 5:12). Cyrus uses diplomatic language typical of the time.
EZRA—NOTE ON 1:3–4 he is the God who is in Jerusalem. No doubt this is Cyrus’s real view, although he is not necessarily claiming there is only one God (compare Darius’s statement in 6:12). Go up to Jerusalem describes worship in the temple. The focus of the decree is on the rebuilding of the temple more than on the exiles returning. let each survivor . . . be assisted by the men of his place. Cyrus decrees that the people of his kingdom should supply the returning exiles with what they need for the rebuilding (compare Ex. 12:35–36).
FACT
Cyrus the Great was the founder of the largest empire the ancient Near East had seen thus far. He conquered much of Southwest and Central Asia, and reigned for 30 years. He was a strong military leader and a shrewd politician. Any people group he conquered was allowed to maintain its own customs and religion, so long as they swore loyalty to Persia, paid taxes, and did not rebel.
1:5–11 The Exiles Respond to the Decree. The exiles’ leaders gather money and materials for the temple. Cyrus brings the items taken from the temple in 586 B.C. for the people to take back to Jerusalem.
EZRA—NOTE ON 1:5 The heads of the fathers’ houses (extended families) and priests spearhead the response. The three tribes—Judah, Benjamin, and the Levites—had inhabited the former kingdom of Judah. They were taken off to Babylon in 586 B.C. No mention is made here or elsewhere of any large-scale return of other tribes, though a few people from other tribes are sometimes mentioned or implied (see 1 Chron. 9:3; Luke 2:36). The OT gives no further information on the fate of the other tribes.
EZRA—NOTE ON 1:6–11 The people of Persia help the Jewish exiles as their king commands. Cyrus gives back the vessels of the house of the LORD (v. 7), stolen from the temple in the Babylonian invasion (2 Kings 25:13–17). The title prince of Judah (Ezra 1:8) simply means he was a leader of the exiles.
2:1–70 The Exiles Live Again in Their Ancestral Homes. This long chapter tells of the exiles’ return from Babylon to resettle in their former homes in Jerusalem and Judah. (The information in ch. 2 is given again in Neh. 7:6–73 in connection with a covenant renewal under Nehemiah.) It shows that the exiled Judeans responded to Cyrus’s decree and saw it as a fulfillment of prophecy. The return is not just the end of the exile but also a reoccupation of the ancient Israelite homeland.
Chronology of Ezra
| Event | Year | Reference |
|---|
| Cyrus king of Persia captures Babylon | 539 B.C. | Dan. 5:30–31 |
| First year of King Cyrus; issues proclamation freeing Jewish exiles to return | 538–537 | Ezra 1:1–4 |
| Jewish exiles, led by Sheshbazzar, return from Babylon to Jerusalem | 537? | Ezra 1:11 |
| Altar rebuilt | 537 | Ezra 3:1–2 |
| Temple rebuilding begins | 536 | Ezra 3:8 |
| Adversaries oppose the rebuilding | 536–530 | Ezra 4:1–5 |
| Temple rebuilding ceases | 530–520 | Ezra 4:24 |
| Temple rebuilding resumes (2nd year of Darius) | 520 | Ezra 5:2; compare Hag. 1:14 |
| Temple construction completed (6th year of Darius) | 516 | Ezra 6:15 |
| Ezra departs from Babylon to Jerusalem (arrives in 7th year of Artaxerxes) | 458 | Ezra 7:6–9 |
| Men of Judah and Benjamin assemble at Jerusalem | 458 | Ezra 10:9 |
| Officials conduct three-month investigation | 458–457 | Ezra 10:16–17 |
EZRA—NOTE ON 2:2b–35 The laity is described partly by kinship (vv. 2b–19) and partly by place (vv. 20–35), without a real distinction (the men of and the sons of seem interchangeable). The places named are in Judah and Benjamin (see 1:5), north and south of Jerusalem, with a larger group in Benjamin (see Josh. 18:21–27).
EZRA—NOTE ON 2:2a Zerubbabel descended from King Jehoiachin (see 1 Chron. 3:16–19, where Jehoiachin is called Jeconiah). Jehoiachin was exiled in 597 B.C. and was later given a place in the Babylonian court (2 Kings 24:15; 25:27–30; see also Hag. 2:23). The Nehemiah named here is not the one who later rebuilt Jerusalem’s walls; he came to Jerusalem almost a century after these first returnees. The Mordecai of Esther was also much later, and did not return to Jerusalem.
EZRA—NOTE ON 2:36–58 Temple officials are divided by function, headed by the priests and Levites. The priests (vv. 36–39) are most important, set apart for worship at the altar. The Levites are attendants, some of them singers and gatekeepers (vv. 40–42; see also 1 Chron. 6:33–43; 9:17–18).
EZRA—NOTE ON 2:43–54 The temple servants were officials appointed by King David to help the Levites (see 8:20).
EZRA—NOTE ON 2:55–58 The sons of Solomon’s servants may be connected with foreigners whom Solomon drafted for building the temple (1 Kings 9:20–21). They are not regarded as slaves.
EZRA—NOTE ON 2:59–63 whether they belonged to Israel. People were coming back after a long exile to claim inheritance and property, so credentials needed to be established. excluded from the priesthood. Only priests from the correct lineage could serve at the altar. a priest to consult. The claims entered here are not permanently refused, but are investigated further before a ruling is made.
EZRA—NOTE ON 2:68 The location of the former temple is regarded as a holy place, so it can already be called the house of the LORD that is in Jerusalem.
EZRA—NOTE ON 2:69 Darics were gold coins used throughout the Persian Empire. Archaeologists have found darics bearing the name of the Persian province Yehud, probably indicating that the returned Jews were allowed to mint their own coins. Yehud was the Persian name for Judah (or Judea; see 9:9); it was within a larger province called Beyond the River (see 4:10; and note on 4:1–2).
FACT
Darics (2:69) were gold coins used throughout the Persian Empire. These coins were often called “archers” because of the image of an archer stamped on the face. When one particular king remarked that 30,000 archers had run him out of his kingdom, he was implying that he had been bribed to give up his throne.
EZRA—NOTE ON 3:1–6:22 The Returned Exiles Rebuild the Temple on Its Original Site. The book of Ezra spans several generations. The returnees begin rebuilding, encounter resistance, and finally receive renewed permission to rebuild.
3:1–13 The Foundations of the Temple Are Laid. The altar is rebuilt on its former site, and foundations are laid for the new temple.
EZRA—NOTE ON 3:1 The seventh month, Tishri (roughly September), was the month of the Day of Atonement (Lev. 23:26–32), followed by the Feast of Booths (or Tabernacles; Lev. 23:33–43), celebrating the exodus from Egypt. Thus, in the first year of their return, the people make their first pilgrimage to Jerusalem.
EZRA—NOTE ON 3:2 built the altar. The broken altar had to be rebuilt so sacrifices could once again be made.
EZRA—NOTE ON 3:3 in its place. There may have been visible remains of the original altar (perhaps implied by Jer. 41:4–5). In any case, its exact location was evidently known. It is possible the exiles hurried to build the altar because they feared the peoples of the lands—residents of Judah, and perhaps neighboring areas, who were not part of the returned exiles. Some may have had Jewish origins, but they appear to be a distinct group and would soon oppose the work.
EZRA—NOTE ON 3:4–7 For the Feast of Booths, see Num. 29:12–38.
EZRA—NOTE ON 3:8 Work begins with laying the foundation in the second year of the return (c. 537 B.C.). The second month, Ziv (1 Kings 6:1), is in the spring, the same time of year when Solomon had begun his temple (2 Chron. 3:2). The return from exile is dated starting after their coming to the house of God at Jerusalem. Even though the temple still lies in ruins, the place could be called “the house of God” because it had been consecrated for worship (see Jer. 41:5).
FACT
Joppa was 35 miles (56 km) northwest of Jeru-salem on the Mediterranean Sea and was a major seaport. Joppa had the only natural harbor in all of Palestine. Though the surrounding reefs made it dangerous for ships to enter the harbor, it was still greatly valued because of its strategic location for trade with the west.
EZRA—NOTE ON 3:12–13 But many . . . wept with a loud voice. Some of the older people remembered the former temple and believed this new one would not match its glory.
4:1–24 Enemies Stall the Project by Conspiring against It. The rebuilding project encounters opposition from other groups in the region, and the work ceases.
Adversaries Hinder Work
| Ezra 4:5 | The people of the land hired counselors to work against the Israelites from the reigns of Cyrus (539–530 B.C.) to Darius (522–486) |
| Ezra 4:6 | Accusations arose during the reign of Xerxes (Ahasuerus) (486–464) |
| Ezra 4:7–23 | Accusations arose during the reign of Artaxerxes (464–423): |
| • First threat: they will withhold money (v. 13) |
| • Second threat: the king is dishonored (v. 14) |
| • Third threat: they have rebelled before (v. 15) |
| • Fourth threat: they will take over the whole area (v. 16) |
| Ezra 4:24–6:12 | Work on the temple stopped from 536–520; Darius finally gives order to rebuild it |
EZRA—NOTE ON 4:1–2 the adversaries of Judah and Benjamin. The area where the returned exiles lived was officially a Persian province called Beyond the River (v. 10; that is, beyond the Euphrates from the perspective of Persia). Its administrative center was in Samaria, the capital of the former northern kingdom of Israel. Its population was largely descended from peoples settled there by Esarhaddon king of Assyria (see 2 Kings 17:24–33). Assyria had been resettling exiles from other lands in this area since Judah was conquered in 722 B.C. Let us build with you, for we worship your God as you do. Indeed, a priest had been sent to teach these peoples’ ancestors the religion of Yahweh (2 Kings 17:24–28), though the account in 2 Kings reports that they worshiped other gods as well (2 Kings 17:29–41).
EZRA—NOTE ON 4:3 we alone will build to the LORD. Their stated reason for refusing the offer of help was that Cyrus’s decree applied only to the returning exiles. No doubt they also understood that the actual intent of the offer was to sabotage the project.
EZRA—NOTE ON 4:4–5 The real attitude of these residents, now called the people of the land, becomes clear. They showed their opposition all the days of Cyrus . . . even until the reign of Darius, that is, right up to the completion of the temple in 516 B.C. They apparently turned local officials against the project. Even though the project had the full authority of King Cyrus, these local enemies took advantage of the distance of Jerusalem from the imperial capital in Persia.
EZRA—NOTE ON 4:6–23 This section interrupts the historical narrative (1:1–4:5), which resumes at 4:24.
EZRA—NOTE ON 4:6 This verse jumps forward to events during the reign of Ahasuerus (also called Xerxes, 486–464 B.C.), a key figure in the book of Esther (see Est. 1:1).
EZRA—NOTE ON 4:7–23 The author jumps forward again to another hostile episode, when leaders in the province sent a formal letter of complaint to King Artaxerxes I (reigned 464–423 B.C.).
EZRA—NOTE ON 4:7–8 The occasion of this letter against the Jewish community is not known, but apparently the people had attempted to rebuild the city walls even before the arrival of Nehemiah in 445 B.C. The letter was in Aramaic, the language used by Persian diplomats. When the letter is introduced (v. 7b), the language changes from Hebrew to Aramaic until 6:18. It returns to Hebrew from 6:19 to the end of the book. Citing the letters in Aramaic gives authenticity to Ezra’s account.
EZRA—NOTE ON 4:9–10 The people sending the letter give their names, professions, and national origins. Their ancestors were among the foreigners brought in by the conquering Assyrians to resettle the northern kingdom of Israel after 722 B.C.
EZRA—NOTE ON 4:11 Beyond the River. See note on 4:1–2.
FACT
Beyond the River was the name given by Persian rulers to their province that included Judah and Israel (4:11). The “River” refers to the Euphrates River, running through present-day Iraq. From the perspective of people living in Persia, Israel was indeed “beyond the river.”
EZRA—NOTE ON 4:12 that rebellious and wicked city. Actually, the kings of Israel and Judah had often sought compromise with their Assyrian and Babylonian oppressors. The writers of this letter assume that the Persian rulers will be easily convinced that the returned exiles are ready to rebel.
EZRA—NOTE ON 4:13–16 The threat of an independence movement in Jerusalem is exaggerated. The imperial records would include those of Assyria and Babylon.
EZRA—NOTE ON 4:17–22 The king allowed the work of rebuilding to be stopped by force. This may explain why it was later reported that the walls of Jerusalem lay in ruins (Neh. 1:3).
EZRA—NOTE ON 4:24 The word then picks up the story from v. 5, going back to the period soon after the first return. It is implied that the temple rebuilding had ceased soon after it began, within about two years after c. 537 B.C. (see 3:8). It resumed in the second year of the reign of Darius king of Persia, 520 B.C., about 15 years later.
5:1–17 The Work Is Resumed, and Local Officials Seek Confirmation of Cyrus’s Decree. After a period of inactivity, the leaders resume work on rebuilding the temple, and provincial officials inquire into its legitimacy.
FACT
The Behistun Inscription. This 50-by-80-foot (15-by-24 m) inscription was carved into the face of a cliff in western Iran. Using various languages, it provides an autobiography of Darius’s life, lineage, and victories as king of Persia.
EZRA—NOTE ON 5:1–2 The prophets, Haggai and Zechariah, are also known from their books. These two books contain prophecies made in the second year of King Darius, 520 B.C. (Hag. 1:1; 2:1; Zech. 1:1, 7; see note on Ezra 4:24; see also 6:14). Haggai says the people had lost sight of their priority of rebuilding the temple (Hag. 1:4–6). Ezra 5:1–2 connects the work of the prophets and the renewed activity. Zerubbabel and Jeshua are simply reconfirming Cyrus’s decree, recognizing it as God’s will.
EZRA—NOTE ON 5:3–5 The officials Tattenai and Shethar-bozenai are much more neutral than the officials in 4:8–10. Clearly they have no knowledge of Cyrus’s decree, probably because the work had long been stopped. They are interested only in the proper authorization of this work. They do not interfere with its progress. The eye of their God was watching over the builders’ activity and protecting them.
Zerubbabel
King Cyrus of Persia decreed that the Jewish exiles in Babylon should return to Jerusalem and rebuild the destroyed temple. Zerubbabel, whom the prophet Haggai refers to as “governor of Judah” (Hag. 1:1), was one of the first exiles to return. Along with the priest Jeshua, he rebuilt the altar of the Lord so that sacrifices could once again be made. The following year, under the guidance and supervision of Zerubbabel and Jeshua, work began on the temple itself. The foundations of the temple were laid, but opposition from local governors prevented its completion for more than 20 years. With the support of the prophets Haggai and Zechariah, Zerubbabel and Jeshua resumed and completed the reconstruction of the temple during the reign of King Darius. (Ezra 5:2)
EZRA—NOTE ON 5:6–17 Verse 6 introduces the copy of the letter sent by Tattenai and Shethar-bozenai to Darius, and vv. 8–17 recite the letter itself.
EZRA—NOTE ON 5:8 The province of Judah lay within the Persian province Beyond the River (see also note on 2:69). Tattenai (5:6) served as governor of the province, in Samaria. The house of the great God is a diplomatic way of referring to the temple and the God of Israel. It does not imply the letter writers believe in him.
EZRA—NOTE ON 5:11 The letter writers probably got their information from the returned exiles themselves, since it reflects their understanding of the situation. Instead of giving their actual names when asked, the returned exiles say, We are the servants of the God of heaven and earth. That is, they are serving the one true God of the whole world. The great king of Israel is Solomon.
EZRA—NOTE ON 5:12 This verse sums up the message of 1–2 Kings.
EZRA—NOTE ON 5:13–15 These verses repeat information given in 1:2–4. The text stops short of claiming that Cyrus had also commanded that the rebuilding be funded by donations from places in Babylon where the exiles lived (see note on 1:3–4). This was perhaps more than Tattenai or even the exiles cared to suggest at this point.
EZRA—NOTE ON 5:13 Cyrus the king made a decree. See 1:1–4.
EZRA—NOTE ON 5:14 Sheshbazzar was one of the early leaders of the returning exiles (see 1:8). Here he is called governor, a name applied to Tattenai himself in 5:3. The term could be used loosely, since Judah would not have had a “governor” on a par with the governor of the entire province Beyond the River (v. 6, etc.). Darius’s reply also refers to a “governor of the Jews” (6:7), a name given to Zerubbabel in Hag. 1:1.
EZRA—NOTE ON 5:16–17 it has been in building. The period when building had stopped was irrelevant both to the information Tattenai was giving and the request he was making. Tattenai, following the Jews’ own account, wants to link the original authorization and the present building activity. So he portrays Sheshbazzar as having laid the temple’s foundations, since it was under his authority, though that achievement is attributed to Zerubbabel and Jeshua in 3:8–10.
6:1–22 King Darius Discovers and Reaffirms Cyrus’s Decree, and the Work Is Completed. A record of Cyrus’s decree is discovered, and King Darius confirms that the Jews are to be allowed to continue the work.
EZRA—NOTE ON 6:1–2 King Darius’s search for Cyrus’s decree is made first in Babylonia. This is where Cyrus had declared himself king in 539 B.C. and where many exiled Jews lived. But the scroll containing it was found in Ecbatana, a summer residence of Persian kings, where Cyrus may have gone soon after his triumph over Babylon. The province of Media was formerly the seat of an empire itself, but Cyrus had made it part of Persia. The document discovered is a record, apparently a memorandum on the decree rather than the decree itself, which would probably have been on a clay tablet.
EZRA—NOTE ON 6:3–5 This record is not identical with the decree as recorded in 1:2–4. It gives new specifications about the building, its location, its size, and its materials. Perhaps a copy of the original decree had been found (see note on 6:1–2), and instructions may have been added to it. Also, different copies of Cyrus’s original decree may have been made for different purposes (the one in 1:2–4 included wording for public proclamation, while this version in 6:3–5 was for the royal archives). The size of the temple might be specified in order to limit it, since public funds were being used to pay for it. The absence of a length dimension is odd, and the greater breadth than Solomon’s temple is unexpected (compare 1 Kings 6:2), especially in view of Ezra 3:12.
EZRA—NOTE ON 6:4 Using three layers of great stones and one layer of timber follows the construction of the older temple (1 Kings 6:36; 7:12). While the original decree had required people in Babylon to help pay for the project (Ezra 1:4), this record requires that the cost be met from the royal treasury.
EZRA—NOTE ON 6:7 Governor of the Jews refers to Zerubbabel (compare Hag. 1:1). What became of the first governor, Sheshbazzar, is not known.
EZRA—NOTE ON 6:8–10 Darius confirms Cyrus’s decree and also provides for costs from taxes raised in the province Beyond the River itself (v. 8). He also provides materials for sacrifices (v. 9), with the political condition that the Jews would pray for the life of the king and his sons (v. 10). Darius’s generosity was part of his plan for maintaining Persian power.
EZRA—NOTE ON 6:11–12 Darius makes a further decree, backed up with a typical threat. He borrows language from the Israelite way of speaking about God’s presence in Jerusalem (the God who has caused his name to dwell there, compare Deut. 12:5). This does not necessarily mean that Darius believes in the one true God (compare note on Ezra 1:3–4).
Zerubbabel’s Temple
The rebuilding of Jerusalem’s temple was done in stages (c. 536–516 B.C.). First, the altar was built, so that sacrifices could again be made (Ezra 3:2–3). The second phase was the laying of the foundation of the temple. This elicited mixed reactions from the people. Some rejoiced that the foundation was laid, while others, especially the elder priests, were sad, presumably because the quality of construction was inferior to that of the previous temple. Due to the opposition of the local population and the lack of motivation among the Jews, it took 20 years to complete the construction of the temple building.
The only information given in the biblical record about the architecture of the temple is the dimensions, which were sixty cubits (90 feet /27 m) high and wide (Ezra 6:3). As there is no mention of the length of the building, these dimensions must refer to the facade of the temple, i.e., the Porch.
EZRA—NOTE ON 6:14 God, speaking here through his prophets, is the real power behind events. But the actions of the Persian kings on behalf of the Jews are also acknowledged.
EZRA—NOTE ON 6:15 The month of Adar (February/March) was the last month of the year. The sixth year of the reign of Darius was 515 B.C., almost exactly 70 years after the destruction of the first temple (586), fulfilling the prophecy of 70 years of exile (see note on 1:1).
FACT
How long did it take to rebuild the temple? The Jews returning from exile faced many obstacles in rebuilding the temple. The non-Jewish people now living in the land resisted their efforts, and the returned exiles often lacked the motivation to work. The temple took 20 years to complete, and it fell far short of the grandeur of Solomon’s temple.
EZRA—NOTE ON 6:16–17 the people of Israel. Even though the returned exiles consisted of only three tribes (see note on 1:5), they represent all 12, the number of the tribes of Israel. The other divisions, the priests and the Levites and the laity, are a typical way of describing the whole community in Ezra. with joy. The Lord had fulfilled his prophecies and answered his people’s prayers. There is spontaneous joy when God’s people see evidence that he is working in the world. The dedication of this house follows its completion.
EZRA—NOTE ON 6:18 The priests and Levites are set in their divisions, grouped according to their temple duties, as King David had done (1 Chronicles 23–27).
EZRA—NOTE ON 6:19–22 The text returns from Aramaic to Hebrew in v. 19 (see note on 4:7–8). The Passover is kept on its appointed date, followed immediately by the Feast of Unleavened Bread, which lasts for seven days (see Lev. 23:5–6). Participating are the people of Israel and the people of the land who had joined them (see note on Ezra 6:21). Persia’s king now ruled over the territorial empire of the Assyrians, so he could be called king of Assyria.
EZRA—NOTE ON 6:21 Remarkably, the returning Jews are joined by every one who had . . . separated himself from the uncleanness of the peoples of the land to worship the LORD. The community was based on faith rather than on ancestry. Non-Israelites who expressed faith in God and a willingness to follow his law were welcome.
EZRA—NOTE ON 7:1–8:36 Ezra the Priest Comes to Jerusalem to Establish the Law of Moses. The text now skips ahead 57 years (see note on 7:1–7). Ezra the scribe is charged by King Artaxerxes to establish the Law of Moses in Jerusalem. This section tells of Ezra’s commission, his journey, and his companions.
Kings of Persia Mentioned in Ezra–Nehemiah
| Cyrus | 539–530 B.C. |
| Darius I | 522–486 |
| Xerxes (Ahasuerus) | 485–464 |
| Artaxerxes I | 464–423 |
7:1–28 King Artaxerxes Gives Ezra Authority to Establish the Mosaic Law. Artaxerxes gives Ezra the authority to establish the Mosaic law in Judah, to appoint officials to administer the law, and to provide for the further adornment of the temple.
EZRA—NOTE ON 7:1–7 Ezra is introduced first as a priest, in the line of Aaron the chief priest. He comes to Jerusalem in the seventh year, that is, in 458 B.C., 57 years after the temple dedication.
EZRA—NOTE ON 7:6–7 Ezra is a scribe skilled in the Law of Moses. The people badly need instruction in the law. Ezra has apparently asked the king for permission and resources to go to Jerusalem (v. 7). Artaxerxes grants Ezra all that he needs, for the hand of the LORD his God was on him (see note on 1:1). Ezra comes to Judah with a new wave of immigrants.
Ezra
Ezra is described as “a man learned in matters of the commandments of the Lord and his statutes for Israel” (7:11). Both a priest and scribe, Ezra was commissioned by King Artaxerxes of Persia to establish the Law of Moses in Jerusalem. The king also gave him money from the royal treasury to beautify the temple. Arriving in Jerusalem 57 years after the temple was rebuilt, Ezra appointed judges to administer the law. Seventy years of Babylonian exile had had a negative effect on the people’s relationship with the Lord. The Lord enabled Ezra to guide Israel as they sought once again to live according to the law. (Ezra 7:1–6)
EZRA—NOTE ON 7:9 the first month . . . the fifth month. The journey of 900 miles (1,448 km) from Babylon to Jerusalem took nearly four months. This was a slow pace, probably because the caravan included children and elderly people.
FACT
How long was the journey from Babylon to Jerusalem? It took Ezra and the caravan he was traveling with four months to traverse the nearly 900 miles (1,448 km) from Babylon to Jerusalem. An army could have traveled much faster, but Ezra’s entourage probably included children and elderly people.
EZRA—NOTE ON 7:10 Ezra’s mission was to teach God’s statutes and rules. These appear throughout Exodus to Deuteronomy, especially in Exodus 20–23, Leviticus, and Deuteronomy 12–26.
EZRA—NOTE ON 7:11 Artaxerxes’ decree is in a letter in Aramaic (see note on 4:7–8) addressed to Ezra.
EZRA—NOTE ON 7:12 The title king of kings was used by Persia’s kings. It expresses their sovereignty over many conquered peoples. Ezra is called the scribe of the Law of the God of heaven. This may refer to a responsibility he had in Babylon, even before returning to Jerusalem.
EZRA—NOTE ON 7:13–14 The decree from Artaxerxes echoes Cyrus’s decree in authorizing any Jews who wish to go to Jerusalem (compare 1:3). The charge to make inquiries about Judah and Jerusalem according to the Law of your God no doubt reflects Ezra’s own priority, and perhaps his belief that the law is not being properly kept there.
EZRA—NOTE ON 7:15–18 Ezra is permitted to gather further resources in the whole province of Babylonia. He is permitted to decide how best to use the resources.
EZRA—NOTE ON 7:19–20 vessels . . . for the service of the house of your God. Artaxerxes adds these to the temple treasures previously returned by Cyrus, apparently as his own gift. He also allows Ezra whatever he needs from the public funds in the king’s treasury.
EZRA—NOTE ON 7:22 The talent was 75 pounds (34 kg). The amount of silver has been estimated at a quarter to a third of all the annual taxes paid in the province Beyond the River. The wheat, wine, and oil would have been used for cereal offerings, for drink offerings, and for the lamp in the temple (Ex. 27:20; 29:2). The quantities would have supplied the temple’s needs for two years. Salt, supplied without limit, was for preservation and seasoning (Ex. 30:35; Lev. 2:13).
EZRA—NOTE ON 7:23 In making these provisions (v. 22), the king may have been hoping to keep away God’s wrath against himself (the king) and his sons (see also 6:10).
EZRA—NOTE ON 7:27 who put such a thing as this into the heart of the king. See note on 1:1. to beautify the house of the LORD. The author uses the same terms as Isa. 60:7 (see note on Isa. 60:5–7); he sees this event as fulfilling Isaiah’s prophecy.
8:1–36 Ezra Journeys to Jerusalem with a New Wave of Returnees, Bearing Royal Gifts for the Temple. This section gives a more extended account of Ezra’s return to Jerusalem. Readers learn of those who returned with Ezra (vv. 1–14), how he recruited additional priests (vv. 15–20), their prayer for the journey (vv. 21–23), and Ezra’s provision for the temple (vv. 24–36).
EZRA—NOTE ON 8:1–14 The party returning with Ezra was a considerable addition to Judah, numbered here according to the heads of their fathers’ houses, that is, heads of families (v. 1). There are two priestly divisions, namely, Phinehas and Ithamar. These were the remaining sons of Aaron following the judgment on Nadab and Abihu (Lev. 10:1–7). Ezra was of the line of Phinehas (Ezra 7:5). Daniel (8:2) is otherwise unknown; he is not the Daniel carried off to Babylon in 605 B.C. A third division is a line of David (8:2; for Hattush, see 1 Chron. 3:22). Ezra’s party aims to replenish the priesthood, and perhaps also to renew the claims of the Davidic house to rule in Judah.
EZRA—NOTE ON 8:15 The party camps outside Babylon at the river that runs to Ahava, no doubt one of the canals extending from the Euphrates. Ezra discovers that, though he had priests with him, there were none of the sons of Levi, that is, the Levites (see 2:40).
EZRA—NOTE ON 8:17–19 Nothing is known of Iddo or of Casiphia. But apparently there were Levites and temple servants (see 2:43–54; 1 Chron. 9:2) in Casiphia, perhaps training for when there would be a temple again in Jerusalem. Mahli and Merari belong to the same Levitical family (Num. 3:33).
EZRA—NOTE ON 8:21 a fast. Fasting had become important in the exile as a way of expressing repentance (see Neh. 9:1; Est. 4:3).
EZRA—NOTE ON 8:22–23 On the power of his wrath, see 6:10; 7:23. Contrast Ezra’s policy in 8:22 with Nehemiah’s (Neh. 2:9). and he listened to our entreaty. God’s control of historical events is the background for this entire book (see Ezra 8:31; also note on 1:1).
EZRA—NOTE ON 8:26 The amounts of silver and gold are extraordinarily large, the silver weighing around 25 tons (22 metric tons) and the gold 3.75 tons (3.4 metric tons).
EZRA—NOTE ON 8:28–30 The priests themselves are holy to the LORD (Ex. 29:1). They are set aside for his service, as are the precious metals and vessels donated (see Ex. 30:26–29).
EZRA—NOTE ON 8:31 The group sets out on the twelfth day of the first month (Nisan, March/April). The plan to leave on the first day (7:9) had been delayed by the need to send for more Levites. he delivered us from the hand of the enemy. Whether there were actual attacks on the group is not said, but God’s protection on the journey from Babylon recalls the exodus of Israel from Egypt.
EZRA—NOTE ON 8:32–34 We came to Jerusalem. This was on the first day of the fifth month (Ab, July/August), after nearly four months of travel (see note on 7:9).
EZRA—NOTE ON 8:35 For the first time, these exiles see and worship at the rebuilt temple.
EZRA—NOTE ON 9:1–10:44 Ezra Discovers and Confronts the Problem of Intermarriage. Ezra discovers that the Jewish community has mixed with idolatrous non-Jewish groups in religion and in marriage. He leads the community in repentance and in a systematic separation from the foreign women and their children.
9:1–15 Ezra Discovers the Problem of Marriage to Idolaters, and Prays. Ezra hears that many Israelites have married people of other religions. He prays about the situation (vv. 6–15).
EZRA—NOTE ON 9:1–2 For the peoples of the lands, see note on 3:3. the Canaanites, the Hittites, the Perizzites, the Jebusites, . . . and the Amorites. These were among the seven idolatrous nations Israel was commanded to drive out of the land (see Deut. 7:1–5). The Ammonites and Moabites lived east of the Jordan, outside of the Promised Land, and were especially hostile to Israel (Deut. 23:3–4). Some Israelites had taken wives from foreign nations who worshiped other gods. Such people could join the people of Israel, however, if they were willing to follow the Lord God alone (see note on Ezra 6:21). Their abominations (9:1) refers to their worship of other gods and the wicked practices that went with such worship (Deut. 12:31). The issue was not ethnic purity (see Ezra 6:21); intermarriage could lead to spiritual unfaithfulness, and so it was forbidden (Deut. 7:3). The holy race is literally “holy seed/offspring” and refers to the “offspring” of Abraham (Gen. 12:1–3; 15:5; 17:7–8). Isaiah uses the term “holy seed” to describe the surviving remnant of Israel that would be brought to life again after the terrible judgment of the exile (Isa. 6:13).
EZRA—NOTE ON 9:3 Ezra mourns that the “holy race” has compromised its newly won salvation by returning to the sins that had brought judgment in the first place.
EZRA—NOTE ON 9:4 Trembled at the words of the God of Israel describes eagerness to obey God and respect for his holiness (see Isa. 66:2).
EZRA—NOTE ON 9:6–7 Ezra confesses for the community, beginning with the historic sins of Israel that had led to the Babylonian exile. our iniquities . . . our guilt. These two strong terms are each repeated twice. Ezra knows that his people had deserved to be exiled because of their sins.
EZRA—NOTE ON 9:7 the days of our fathers. The time before the exile (see Zech. 1:4). The terms sword, captivity, plundering, and shame sum up the disasters experienced for failing to keep the covenant. They also bring to mind the consequences for disobedience noted in Lev. 26:14–39 and Deut. 28:15–68 (see 2 Kings 17:20; Jer. 24:9–10).
EZRA—NOTE ON 9:8 For a brief moment, that is, for the time following Cyrus’s edict, Israel has enjoyed God’s favor. It has actually been nearly a century, but that is “brief” compared to Israel’s long history. Ezra refers to the returned exiles as the remnant, as does Nehemiah (Neh. 1:2; see also Isa. 10:20–22; Jer. 24:8). His holy place refers to the temple and, more broadly, to the land of Judah.
EZRA—NOTE ON 9:9 we are slaves. The exiles remain under the authority of Persia (see Neh. 9:36–37). Even so, God has shown the steadfast love that characterizes his covenant with Israel. He expects the same from Israel in return (compare Hos. 6:6). Judea. See note on Ezra 2:69.
EZRA—NOTE ON 9:10–12 Ezra alludes to Deut. 7:1–5 and the community’s unlawful intermarriage. impure . . . impurity . . . uncleanness. The indigenous people’s way of life and worship is totally incompatible with the life and worship required by the holy God of Israel.
10:1–17 The People Agree to Dissolve the Marriages. Ezra prays, and the people confess their sin (vv. 1–2). They agree to do God’s will (vv. 3–5). Ezra seeks a solution (vv. 6–8), which is for them to separate from their wives (vv. 9–12), and the people obey (vv. 13–17).
EZRA—NOTE ON 10:1 While Ezra prayed. Ezra has been giving a first-person account since 7:27; now, a different narrator takes over. a very great assembly. Ezra’s public prayer and grief bring many people to repentance—they wept bitterly.
EZRA—NOTE ON 10:2 Shecaniah speaks for the whole gathering. Jehiel. See also v. 26; Shecaniah’s own father may have had a mixed marriage. The word translated married means literally “we have given a home,” perhaps implying these were not actual marriages.
EZRA—NOTE ON 10:3 Shecaniah’s belief that “there is hope for Israel” (v. 2) depends on their making a covenant with God. In this case it means a binding promise to put away the foreign wives and their children. This is not the usual expression for “divorce” and may also imply that these were not proper marriages. It simply means “bring out,” in effect removing them from the community. Thus, the situation is not the same as 1 Cor. 7:12–14, where Paul tells Christians not to divorce their unbelieving spouses. This account in Ezra describes an unusual situation and does not call for divorcing unbelieving spouses today. the counsel of my lord (that is, Ezra). Ezra may have already outlined a plan for taking care of the foreign wives and their children, even though it is not recorded here (but see note on Ezra 10:18–44). according to the Law. That is, Deut. 7:1–5. those who tremble. See note on Ezra 9:4.
EZRA—NOTE ON 10:7–8 assemble at Jerusalem. This was a special gathering. Survival of the community was at stake. banned from the congregation. Anyone who refused to participate in the plan to renounce the foreign wives and children would also be removed from the community.
EZRA—NOTE ON 10:9 The ninth month, Chislev, is roughly December, the time of the so-called early rains. The people are trembling partly for fear of God (as in 9:4) and partly because they are cold and wet in the heavy rain.
EZRA—NOTE ON 10:10 increased the guilt of Israel. The return from exile had signified that Israel’s past sins had been forgiven (Isa. 40:1–2). Ezra now points to renewed sin, and possibly the renewed wrath of God.
EZRA—NOTE ON 10:11 Make confession could also be translated in other contexts as “give thanks or praise” (compare Josh. 7:19 and esv footnote). Rightful confession is itself a kind of worship.
EZRA—NOTE ON 10:14 wrath of our God. See note on v. 10.
EZRA—NOTE ON 10:16–17 examine the matter. Thorough inquiry was a part of judges’ duties (see Deut. 17:4). The whole inquiry took three months.
FACT
An unscheduled assembly in Jerusalem. Three times each year, all the people of Israel were to gather in Jerusalem: Passover, Pentecost, and the Feast of Tabernacles. The unscheduled meeting in 10:9 took place in early winter, when it would have been cold and rainy in Jerusalem.
10:18–44 List of Those Who Were Implicated. The list of around a hundred names may suggest a more limited problem than one might have expected. In that case, the severe reaction of Ezra and the community recognizes the danger they all could face because of the actions of a few (see Deut. 17:7). The extensive inquiry must have considered each case separately (see Ezra 10:16–17). In some cases, a foreign wife and her children may have adopted Israel’s religion, as permitted in 6:21. Those who were turned away probably returned to their non-Jewish families.