Study Notes

1:1–3a Virtually identical with the last two verses of 2 Chronicles. This fact has been used to argue that Chronicles and Ezra-Nehemiah were written and/or edited by the same person, the so-called Chronicler. However, the repetition may have been a device of the author of Chronicles (or less probably of Ezra) to dovetail the narratives chronologically.

1:1 first year. Of the reign of Cyrus over Babylon, beginning in March, 538 bc, after he captured Babylon in October, 539. Cyrus, the founder of the Persian Empire, reigned over the Persians from 559 until 530 (see chart; see also photo). Isa 44:28; 45:1 speak of him as the Lord’s “shepherd” and his “anointed” in light of his role in allowing the exiles to return to the land. to fulfill the word of the LORD spoken by Jeremiah. Jeremiah prophesied a 70-year Babylonian exile (Jer 25:11–12; 29:10). The first deportation began in 605, the third year of Jehoiakim (see Da 1:1 and note); in 538, approximately 70 years later, the people began to return.

1:2–4 This oral proclamation of Cyrus’s decree was written in Hebrew, the language of the Israelite captives, in contrast to the copy of the decree in 6:3–5, which was an Aramaic memorandum for the archives.

1:2 God of heaven. A Persian title for God. Of the 22 OT occurrences of the phrase, 17 occur in Ezra, Nehemiah and Daniel. temple . . . at Jerusalem. Jerusalem and the house of God are prominent subjects in Ezra and Nehemiah.

1:3 Cyrus instituted the policy of placating the gods of his subject peoples instead of carrying off their idols as the Assyrians and the Babylonians had done earlier. His generosity to the Jews was paralleled by his benevolence to the Babylonians. Cf. photos, here and here.

1:4 any locality where survivors may now be living, the people. Probably designates the many Jews who did not wish to leave Mesopotamia. freewill offerings. A key to the restoration of God’s temple and its services (2:68; 3:5; 8:28).

1:5 family heads. In ancient times families were extended families—more like clans than modern nuclear families. The authority figure was the patriarch, who was the “family head.” See 10:16; see also 2:59; Ne 7:61; 10:34. Judah and Benjamin. The two main tribes of the kingdom of Judah, which the Babylonians had exiled. Levites. See Introduction to Leviticus: Title.

1:7 It was the custom for conquerors to carry off the images of the gods of conquered cities. Since the Jews did not have an image of the Lord (see note on Ex 20:4), Nebuchadnezzar (see chart) carried away only the temple articles.

1:8 Sheshbazzar. A Babylonian name meaning either “Sin, protect the father” or “Shamash/Shashu, protect the father.” Sin was the moon-god, and Shamash (Shashu is a variant) was the sun-god. In spite of his Babylonian name, Sheshbazzar was probably a Jewish official who served as a deputy governor of Judah under the satrap in Samaria (see 5:14). Some believe that Sheshbazzar and Zerubbabel were the same person and give the following reasons: (1) Both were governors (5:14; Hag 1:1; 2:2). (2) Both are said to have laid the foundation of the temple (3:2–8; 5:16; Hag 1:14–15; Zec 4:6–10). (3) Jews in Babylon were often given “official” Babylonian names (cf. Da 1:7). (4) Josephus (Antiquities, 11.1.3) seems to identify Sheshbazzar with Zerubbabel.

Others point out, however, that the Apocrypha distinguishes between the two men (1 Esdras 6:18). Furthermore, it is likely that Sheshbazzar was an elderly man at the time of the return, while Zerubbabel was probably a younger contemporary. Sheshbazzar also may have been viewed as the official governor, while Zerubbabel served as the popular leader (3:8–11). Whereas the high priest Joshua is associated with Zerubbabel, no priest is associated with Sheshbazzar. Although Sheshbazzar presided over the foundation of the temple in 536 bc, so little was accomplished that Zerubbabel had to preside over a second foundation some 16 years later (see Hag 1:14–15; Zec 4:6–10).

Still others hold that Sheshbazzar is to be identified with Shenazzar (1Ch 3:18), the fourth son of King Jehoiachin. Zerubbabel would then have been Sheshbazzar’s nephew (compare 3:2 with 1Ch 3:17–18).

1:9–11 When Assyrian and Babylonian conquerors carried off plunder, their scribes made a careful inventory of all the goods seized. The total of the figures in vv. 9–10 adds up to 2,499 rather than the 5,400 of v. 11. It may be that only the larger and more valuable vessels were specified.

1:11 We are not told anything about the details of Sheshbazzar’s journey, which probably took place in 537 bc. Judging from Ezra’s later journey (7:8–9), the trip took about four months. See map; see also map.

2:1–70 The list of returning exiles in ch. 2 almost exactly parallels the list in Ne 7:6–73 (see also 1 Esdras 5:4–46 in the Apocrypha). The list of localities indicates that people retained the memories of their homes and that exiles from a wide background of tribes, villages and towns returned. In comparing the list here with that in Ne 7, one notes many differences in the names and numbers listed. About 20 percent of the numbers, e.g., are not the same in Ezra and Nehemiah. Many of these differences may be explained, however, by assuming that a cipher notation was used with vertical strokes for units and horizontal strokes for tens, which led to copying errors.

2:1 province. Probably Judah (cf. 5:8, where the Aramaic word for “province” is translated “district”; see also Ne 1:3).

2:2 Zerubbabel. See notes on 3:2; 5:2. Joshua. Means “The LORD saves.” The Greek form is Iesous, from which comes the name “Jesus.” This Joshua is the same as the Joshua of Hag 1:1, the son of the high priest Jozadak (see Ezr 3:2), who was taken into exile (1Ch 6:15). Nehemiah. Not the Nehemiah of the book by that name. Mordecai. A Babylonian name based on that of Marduk, the god of Babylon (cf. Jer 50:2). Esther’s cousin had the same name (see Est 2:5 and note).

2:3 Parosh. Other members of this family, as well as of several other families named in vv. 6–14, returned with Ezra (8:3–14).

2:5 Arah. Probably means “wild ox.” Since the name is rare in the OT and has been found in documents from Mesopotamia, it may have been adopted during the exile.

2:6 Pahath-Moab. Means “governor of Moab” and may have once designated an official title.

2:12 Azgad. Cf. 8:12; means “Gad is strong.” It is a reference either to Gad (the god of fortune, referred to in Isa 65:11) or to the Transjordanian tribe of Gad.

2:16 Ater. Means “left-handed,” as in Jdg 3:15; 20:16.

2:21–35 Whereas the names in vv. 3–20 are of families, vv. 21–35 present a series of villages and towns, many of which were in Benjamite territory north of Jerusalem. It is significant that there are no references to towns in the Negev, south of Judah. When Nebuchadnezzar overran Judah in 597 bc (Jer 13:19), the Edomites (see the book of Obadiah) took advantage of the situation and occupied that area.

2:23 Anathoth. See note on Jer 1:1.

2:28 Bethel. See note on Ge 12:8. Towns such as Bethel, Mizpah, Gibeon and Gibeah seem to have escaped the Babylonian assault. Bethel, however, was destroyed in the transition between the Babylonian and Persian periods. Archaeological excavations reveal that there was a small town on the site in Ezra’s day. Ai. See note on Jos 7:2.

2:31 See v. 7.

2:33 Lod. Modern Lydda (see note on Ne 6:2).

2:36–39 Four clans of priests numbering 4,289, about a tenth of the total.

2:40 Levites. See Introduction to Leviticus: Title. 74. The number of Levites who returned was relatively small (cf. 8:15). Since the Levites had been entrusted with the menial tasks of temple service, many of them may have found a more comfortable way of life in exile.

2:41 Asaph. One of the three Levites appointed by David over the temple singers (1Ch 25:1; 2Ch 5:12; 35:15), whose duties are detailed in 1Ch 15:16–24.

2:42 gatekeepers. Usually Levites (1Ch 9:26; 2Ch 23:4; 35:15; Ne 12:25; 13:22). They are mentioned 16 times in Ezra-Nehemiah and 19 times in Chronicles. Their primary function was to tend the doors and gates of the temple (1Ch 9:17–27) and to perform other menial tasks (1Ch 9:28–32; 2Ch 31:14).

2:46 Hanan. Means “(God) is gracious.” The verb “to be gracious” and its derivatives are the components of numerous personal names in the OT—e.g., Johanan (“The LORD is gracious”; see 8:12), which has given us the English name John (see note on Mk 1:4).

2:55,58 descendants of the servants of Solomon. The phrase occurs only here and in Ne 7:57, 60; 11:3. These may be the descendants of the Canaanites whom Solomon enslaved (1Ki 9:20–21).

2:59 towns. Places in Mesopotamia where the Jews were settled by their Babylonian captors. Tel Melah. Means “mound of salt,” possibly a mound on which salt had been scattered as a curse on that place (see Jdg 9:45 and note). The Hebrew word tel designates a hill-like mound (see note on Jos 11:13) formed by the remains of a ruined city. The Jewish exiles had been settled along the Kebar River (Eze 1:1), perhaps near Nippur, a city in southern Mesopotamia that was the stronghold of rebels. The Jews had probably been settled on the mounds of ruined cities that had been depopulated by the Babylonians.

2:63 governor. Probably either Sheshbazzar or Zerubbabel (see note on 1:8). Urim and Thummim. See note on Ex 28:30.

2:64 42,360. Considerably more than the sum of the other figures given:

Categories

Ezra

Nehemiah

People of Israel

24,144

25,406

Priests

4,289

4,289

Levites, musicians, gatekeepers

341

360

Temple servants, descendants of Solomon’s servants

392

392

People of unproven origin

652

642

Totals

29,818

31,089

It is difficult to account for the difference of about 10,000–12,000. The figure may refer to an unspecified 10,000–12,000 women and/or children, and it doubtless includes the priests of unproven origin referred to in vv. 61–63. Some suggest that the groups explicitly counted were returnees from Judah and Benjamin, while the remainder were from other tribes.

2:65 male and female slaves. The ratio of slaves to others (one to six) is relatively high. The fact that so many returned with their masters speaks highly of the benevolent treatment of servants by the Jews. singers. The male and female musicians listed here may be those who sang at social events such as weddings and funerals (2Ch 35:25), as distinct from the temple singers (or musicians) of v. 41, who were all male.

2:66 horses. Perhaps a donation from Cyrus for the nobility. mules. See 1Ki 1:33 and note.

2:67 donkeys. Were used to carry loads, women or children. Sheep, goats and cattle are not mentioned. They would have slowed the caravan.

2:68 arrived . . . Jerusalem. For the route of the return from exile, see maps here and here.

2:69 The parallel passage (Ne 7:70–72) gives a fuller description than the account in Ezra. In Ezra the gifts come from the heads of the families (v. 68), while in Nehemiah the gifts are credited to three sources: the governor, the heads of the families, and the rest of the people. darics. See note on 1Ch 29:7. Some believe that the coin intended was the Greek drachma, a silver coin. minas. In the sexagesimal system (based on the number 60) that originated in Mesopotamia, there were 60 shekels in a mina and 60 minas in a talent. A shekel, which was about two-fifths of an ounce of silver, was the average wage for a month’s work. Thus a mina would be the equivalent of five years’ wages, and a talent would be 300 years’ wages.

2:70 Later, Nehemiah (11:1–2) would be compelled to move people by lot to reinforce the population of Jerusalem.

3:1 seventh month. Tishri (September-October), about three months after the arrival of the exiles in Judah (in 537 bc). Tishri was one of the most sacred months of the Jewish year (see Lev 23:23–43 and notes).

3:2 Joshua . . . Zerubbabel. The priest takes precedence over the civil leader in view of the nature of the occasion (contrast 3:8; 4:3; 5:2; Hag 1:1).

3:4 Festival of Tabernacles. See Lev 23:33–43 and notes.

3:5 New Moon. See note on 1Sa 20:5. appointed sacred festivals. See note on Lev 23:2. freewill offerings. See note on 1:4. It is noteworthy that the restoration of the sacrifices preceded the erection of the temple itself.

3:7 cedar logs. As in the case of the first temple, the Phoenicians cooperated by sending timber and workers (1Ki 5:6–12).

3:8 second month. The same month (April-May) in which Solomon had begun his temple (1Ki 6:1). second year. Since the Jews probably returned to Judah in the spring of 537 bc, the second year would be the spring of 536. twenty years old. In earlier times the lower age limit for Levites was 30 (Nu 4:3) or 25 years (Nu 8:24). It was later reduced to 20 (1Ch 23:24, 27; 2Ch 31:17), probably because there were so few Levites.

3:10 trumpets. Made of hammered silver (see Nu 10:2 and note). According to Josephus (Antiquities, 3.12.6), the trumpet was “in length a little short of a cubit; it is a narrow tube, slightly thicker than a flute.” With the possible exception of their use at the coronation of Joash (2Ki 11:14; 2Ch 23:13), the trumpets were always blown by priests. They were most often used on joyous occasions, such as here and at the dedication of the rebuilt walls of Jerusalem (Ne 12:35; cf. 2Ch 5:13; Ps 98:6). cymbals. The Hebrew for this word occurs 13 times in the OT, all in Chronicles except here and Ne 12:27.

3:11 sang. May mean “sang responsively,” referring to antiphonal singing by a choir divided into two groups. He is good . . . endures forever. See introduction to Ps 136.

3:13 shouts of joy . . . sound of weeping. The people of Israel were accustomed to showing their emotions in visible and audible ways (10:1; Ne 1:4; 8:9). The same God who had permitted judgment had now brought them back and would enable them to complete the project. A Babylonian cornerstone reads: “I started the work weeping, I finished it rejoicing.” Cf. Ps 126:5–6.

4:1–23 A summary of various attempts to thwart the efforts of the Jews. In vv. 1–5 the author describes events in the reign of Cyrus (559–530 bc), in v. 6 the reign of Xerxes (486–465) and in vv. 7–23 the reign of Artaxerxes I (465–424). He then reverts in v. 24 to the time of Darius I (522–486), during whose reign the temple was completed (see 5:1–2; 6:13–15; Haggai; Zec 1:1–17; 4:9; see also photo).

4:1 enemies. The people who offered their “help” (v. 2) were from Samaria. Judah and Benjamin. See notes on 1:5; 1Ki 12:21.

4:2 After the fall of Samaria in 722–721 bc, the Assyrian kings brought in people from Mesopotamia and Aram (modern Syria). These people served their own gods but also took up the worship of the Lord as the god of the land (2Ki 17:24–41). Esarhaddon. See note on 2Ki 19:37; see also chart.

4:4 make them afraid. The Hebrew for this verb often describes the fear aroused in a battle situation (Jdg 20:41; 2Sa 4:1; 2Ch 32:18).

4:5 bribed. Cf. the hiring of Balaam (Dt 23:4–5; Ne 13:2) and the hiring of a prophet to intimidate Nehemiah (Ne 6:12–13). Darius king of Persia. See chart.

4:6 Xerxes. See the book of Esther; see also chart. When Darius died in 486 bc, Egypt rebelled, and Xerxes, the son of Darius, had to march west to suppress the revolt.

4:7 Artaxerxes. Three Persian kings bore this name: Artaxerxes I (465–424 bc), II (404–358) and III (358–338). The king here is Artaxerxes I (see chart). Mithredath. See 1:8 and note. Tabeel. An Aramaic name (see Isa 7:6 and note). wrote a letter. Near Eastern kings employed an elaborate system of informers and spies. Egyptian sources speak of the “ears and eyes” of the pharaoh. Sargon II of Assyria had agents in Urartu whom he ordered: “Write me whatever you see and hear.” Persian sources also refer to the “eyes and ears” of the king as officials who reported to the monarch.

4:8—6:18 For this passage the author draws upon Aramaic documents; a further Aramaic section is 7:12–26.

4:8 commanding officer. An official who had the role of a chancellor or commissioner. Perhaps Rehum dictated, and Shimshai wrote the letter in Aramaic. (Alternatively, Shimshai may have been a high official rather than a scribe.) The letter would then be read in a Persian translation in the presence of the king (v. 18). According to Herodotus (3.128), royal scribes were attached to each governor to report directly to the Persian king.

4:9 associates. See vv. 17,23; 5:3,6; 6:6 (“other officials”); 6:13. One of the striking characteristics of Persian bureaucracy was that each responsibility was shared among colleagues. Uruk. See note on Ge 10:10. Babylon. During the reign of the Assyrian king Ashurbanipal (669–627 bc) a major revolt had taken place (652–648), involving Shamash-Shum-Ukin, the brother of the king and the ruler over Babylonia. After a long siege Shamash-Shum-Ukin hurled himself into the flames. Perhaps these men of Babylon and the other cities mentioned were the descendants of the rebels, whom the Assyrians deported to the west. Susa. See note on Est 1:2; the major city of Elam (in southwest Iran). Because of Susa’s part in the revolt, Ashurbanipal brutally destroyed it in 640 (two centuries before Rehum’s letter).

4:10 Ashurbanipal. The last great Assyrian king (see chart), famed for his library at Nineveh. He is not named elsewhere in the OT, but he is probably the king who freed Manasseh from exile (2Ch 33:11–13). deported. Ashurbanipal may be the unnamed Assyrian king who brought people to Samaria, according to 2Ki 17:24. It is characteristic of such deportations that the descendants of populations that had been removed from their homelands nearly two centuries earlier should still stress their origins. Samaria. The murder of Amon, king of Judah (642–640 bc; see 2Ki 21:23; 2Ch 33:24), was probably the result of an anti-Assyrian movement inspired by the revolt in Elam and Babylonia. The Assyrians may then have deported the rebellious Samaritans and replaced them with the rebellious Elamites and Babylonians. Trans-Euphrates. The Hebrew may be translated “beyond the River,” i.e., the Euphrates River. From Israel’s point of view the land “beyond the River” was Mesopotamia (Jos 24:2–3, 14–15; 2Sa 10:16). From the Mesopotamian point of view the land “beyond the River” extended from the Euphrates to Gaza (1Ki 4:24).

4:12 people. The Hebrew refers to “Jews” or “Judahites” (see note on Zec 8:23). restoring the walls and repairing the foundations. As Isaiah had foretold (see Isa 58:12 and note).

4:13 Most of the gold and silver coins that came into Persia’s treasury were melted down to be stored as bullion. Very little of the taxes returned to benefit the provinces.

4:14 we are under obligation to the palace. This phrase translates the Hebrew idiom “we eat the salt of the palace.” Because the palace had a monopoly on salt, “eating the salt of the palace” meant committing oneself to serving the throne.

4:15 archives. See 5:17; 6:1 and note; Est 2:23; 6:1–2. There were several repositories of such documents at the major capitals. These royal archives preserved documents for centuries. In the third century bc the Babylonian priest Berossus made use of the Babylonian Chronicles in his history of Babylon, which covered events from the Assyrian to the Hellenistic (beginning with Alexander’s conquest of Babylon in 330 bc) eras.

4:18 read. Since the king probably could not read Aramaic, he would have had the document read to him. translated. From Aramaic into Persian (see NIV text notes on v. 7; Ne 8:8).

4:19 rebellion. There is some truth in the accusation. Jerusalem had rebelled against the Assyrians in 701 bc (2Ki 18:7) and against the Babylonians in 600 and 589 (2Ki 24:1,20).

4:21–23 As a result of the intervention of the provincial authorities, Artaxerxes I (see v. 11 and note on v. 7) ordered that the Jews stop rebuilding the walls of Jerusalem (see note on Ne 1:3). The events of vv. 7–23 probably occurred prior to 444 bc.

4:24 After this long digression describing the opposition to Jewish efforts to rebuild the city, the writer returns to his original subject of the rebuilding of the temple, which occurred at an earlier date (vv. 1–5). second year of the reign of Darius. According to Persian reckoning, the second regnal year of Darius I began on Nisan 1 (Apr. 3), 520 bc, and lasted until Feb. 21, 519. In that year the prophet Haggai (Hag 1:1–5) exhorted Zerubbabel to begin rebuilding the temple on the first day of the sixth month (Aug. 29). Work began on the temple on the 24th day of the month, Sept. 21 (Hag 1:15). During his first two years Darius had to establish his right to the throne by fighting numerous rebels, as recounted in his famous Behistun (Bisitun) inscription (see photo below). It was only after the stabilization of the Persian Empire that efforts to rebuild the temple could be permitted.

5:1 Haggai . . . Zechariah. Beginning on Aug. 29, 520 bc (see Hag 1:1 and note), and continuing until Dec. 18 (see Hag 2:1, 10,20 and notes), the prophet Haggai delivered a series of messages to stir up the people to resume work on the temple. Two months after Haggai’s first speech, Zechariah began to prophesy (see Zec 1:1 and note; see also Introduction to Zechariah: Dates).

5:2 Zerubbabel. A Babylonian name meaning “offspring of Babylon,” referring to his birth in exile. He was the son of Shealtiel and the grandson of Jehoiachin (1Ch 3:17), the next-to-last king of Judah. Zerubbabel was the last of the Davidic line to be entrusted with political authority by the occupying powers. He was also an ancestor of Jesus (Mt 1:12–13; Lk 3:27). Joshua. See note on 2:2.

5:3 Tattenai. Probably a Babylonian name. Shethar-Bozenai. Perhaps a Persian official.

5:5 not stopped. The Persian governor gave the Jews the benefit of the doubt by not stopping the work while the inquiry was proceeding.

5:6–7 sent to King Darius . . . sent him. Texts found in the royal city of Persepolis vividly confirm that such inquiries were sent directly to the king himself, revealing the close attention he paid to minute details.

5:8 timbers. The Hebrew word may refer to interior paneling (1Ki 6:15–18) or to logs alternating with the brick or stone layers in the walls (see note on 6:4).

5:11 great king of Israel. According to 1Ki 6:1 Solomon began building the temple in the fourth year of his reign (966 bc). The project lasted seven years (1Ki 6:38).

5:12 Chaldean. The origin of the Chaldeans is obscure. Led by Nebuchadnezzar’s father, Nabopolassar, they overthrew the Assyrians and established the Neo-Babylonian Empire (612–539 bc).

5:13 first year of Cyrus. Over Babylon (539 bc)

5:14 Sheshbazzar . . . governor. See note on 1:8.

6:1 archives . . . in the treasury at Babylon. Many documents have also been found in the so-called “treasury” area of Persepolis (see map).

6:2 Ecbatana. One of the four capitals (along with Babylon, Persepolis [see photo] and Susa) of the Persian Empire. It is located in what is today the Iranian city of Hamadan. This is the only reference to the site in the OT, though there are numerous references in the Apocryphal books (Judith 1:1–4; Tobit 3:7; 7:1; 14:12–14; 2 Maccabees 9:3). Media. The homeland of the Medes in northwestern Iran. The Medes were an Indo-European tribe related to the Persians. After the rise of Cyrus in 550 bc, they became subordinate to the Persians. The name of the area was retained as late as the NT era (cf. Ac 2:9).

6:3–5 Compare this Aramaic memorandum of the decree of Cyrus with the Hebrew version in 1:2–4. The Aramaic is written in a more sober administrative style, without any reference to the Lord (Yahweh). A similar memorandum dealing with permission to rebuild the Jewish temple at Elephantine in Upper Egypt was found among fifth-century bc Aramaic papyri recovered at that site.

6:3 sixty cubits high and sixty cubits wide. See NIV text note. These dimensions, which differ from those of Solomon’s temple (see NIV text note on 1Ki 6:2), are probably not specifications of the temple as built but of the outer limits of a building the Persians were willing to subsidize. The second temple was not as grandiose as the first (3:12; Hag 2:3).

6:4 large stones . . . timbers. See 5:8. The same kind of construction is mentioned in 1Ki 6:36; 7:12. Such a design was possibly intended to cushion the building against earthquake shocks. costs are to be paid by the royal treasury. In 1973 archaeologists discovered at Xanthos in southwest Turkey a temple foundation charter from the late Persian period that provides some striking parallels with this decree of Cyrus. As in Ezra, amounts of sacrifices, names of priests and the responsibility for the upkeep of the temple are specified. The Persian king seems to have known details of the temple. See also notes on v. 8; 7:20.

6:8 paid out of the royal treasury. It was a consistent policy of Persian kings to help restore sanctuaries in their empire. For example, a memorandum concerning the rebuilding of the Jewish temple at Elephantine was written by the Persian governors of Judah and Samaria. Also from non-biblical sources we learn that Cyrus repaired temples at Uruk and Ur. Cambyses, successor to Cyrus, gave funds for the temple at Sais in Egypt. The temple of Amun in the Khargah Oasis was rebuilt by order of Darius.

6:9 That the Persian monarchs were interested in the details of foreign religions is shown clearly by the ordinances of Cambyses and Darius I, regulating the temples and priests in Egypt. On the authority of Darius II (423–404 bc) a letter was written to the Jews at Elephantine concerning the keeping of the Festival of Unleavened Bread.

6:10 pray for the well-being of the king and his sons. In the inscription on the Cyrus Cylinder (made of baked clay; see photo), the king states: “May all the gods whom I have resettled in their sacred cities ask Bel and Nebo daily for a long life for me.” The Jews of Elephantine offered to pray for the Persian governor of Judah. The daily synagogue services included a prayer for the royal family (cf. 1Ti 2:1–2).

6:11 if anyone defies this edict. It was customary at the end of decrees and treaties to append a long list of curses against anyone who might disregard them (see note on Ge 12:3). impaled. According to Herodotus (3.159), Darius I impaled 3,000 Babylonians when he took the city of Babylon. See note on Est 2:23.

6:12 May God . . . overthrow any king or people. At the end of his famous Behistun (Bisitun) inscription Darius I warned: “If you see this inscription or these sculptures, and destroy them and do not protect them as long as you have strength, may Ahuramazda strike you, and may you not have a family, and what you do . . . may Ahuramazda utterly destroy.” caused his Name to dwell. See note on Dt 12:5.

6:13–14 Work on the temple had made little progress, not only because of opposition but also because of the preoccupation of the returnees with their own homes (Hag 1:2–9). Because they had placed their own interests first (cf. Mt 6:33), God sent them famine as a judgment (Hag 1:5–6,10–11). Spurred on by the preaching of Haggai and Zechariah, and under the leadership of Zerubbabel and Joshua, a new effort was begun (Hag 1:12–15).

6:14 Artaxerxes. The reference to him seems out of place, because he did not contribute to rebuilding the temple. He may have been inserted here since he contributed to the work of the temple at a later date under Ezra (7:21–24).

6:15 temple was completed. On Mar. 12, 516 bc, almost 70 years after its destruction. The renewed work on the temple had begun on Sept. 21, 520 (Hag 1:15), and sustained effort had continued for almost three and a half years. According to Hag 2:3, the older members who could remember the splendor of Solomon’s temple were disappointed when they saw the smaller size of Zerubbabel’s temple (cf. Ezr 3:12). Yet in the long run the second temple, though not as grand as the first, enjoyed a much longer life (see model). The general plan of the second temple was similar to that of Solomon’s, but the Most Holy Place was left empty because the ark of the covenant had apparently been lost through the Babylonian conquest. According to Josephus (Wars, 5.5.5), on the Day of Atonement the high priest placed his censer on the slab of stone that marked the former location of the ark. The Holy Place was furnished with a table for the bread of the Presence, the incense altar, and one lampstand (Josephus, Against Apion, 2.8; in the Apocrypha, cf. 1 Maccabees 1:21–22; 4:49–51) instead of Solomon’s ten (1Ki 7:49).

6:16 exiles . . . dedication. Cf. the dedication of Solomon’s temple (1Ki 8). The leaders of those who returned from exile were responsible for the completion of the temple. “Dedication” translates the Aramaic word ḥanukkah. The Jewish holiday in December that celebrates the recapture of the temple from the Seleucids and its rededication (165 bc) is also known as Hanukkah (see Jn 10:22 and NIV text note).

6:17 hundred . . . two hundred . . . four hundred. The number of animals sacrificed was small in comparison with similar services in the reigns of Solomon (1Ki 8:5,63), Hezekiah (2Ch 30:24) and Josiah (2Ch 35:7), when thousands rather than hundreds were offered.

6:18 divisions. The priests were separated into 24 divisions (1Ch 24:1–19), each of which served at the temple for a week at a time (cf. Lk 1:5,8). In 1962 fragments of a synagogue inscription listing the 24 divisions were found at Caesarea. written in the Book of Moses. Perhaps referring to such passages as Ex 29; Lev 8; Nu 3; 8:5–26; 18.

6:19 fourteenth day . . . first month . . . Passover. The date would have been about Apr. 21, 516 bc. For the origin and meaning of the Passover and the Festival of Unleavened Bread (v. 22), see Ex 12:1–30 and notes.

6:20 purified themselves . . . ceremonially clean. See note on Lev 4:12. Priests and Levites had to be ceremonially clean to fulfill their ritual functions.

6:21 with all who had separated themselves. The returning exiles were willing to accept those who separated themselves from the paganism of the foreigners who had been introduced into the area by the Assyrians.

6:22 king of Assyria. A surprising title for Darius, the Persian king. But even after the fall of Nineveh in 612 bc, the term “Assyria” continued to be used for former territories the Assyrians had occupied. Persian kings adopted a variety of titles, including “king of Babylon” (cf. 5:13; Ne 13:6).

7:1–5 The genealogy of Ezra given here lists 16 ancestors back to Aaron, the brother of Moses. Ezra’s significance is highlighted by his extensive genealogy.

7:1 After these things. The events of the preceding chapter concluded with the completion of the temple in 516 bc. Artaxerxes. The identity of the king mentioned in this chapter has been disputed. If this was Artaxerxes I, which seems likely, Ezra would have arrived in Judah in 458, and there would be a gap of almost 60 years between the events of ch. 6 and those of ch. 7. The only recorded event during this interval is the opposition to the rebuilding of Jerusalem in the reign of Xerxes (486–465) in 4:6. Ezra. Perhaps a shortened form of Azariah (“The LORD helps”), a name that occurs twice in the list of his ancestors. The Greek form is Esdras, as in the Apocrypha. Seraiah. Means “The LORD is prince.” The high priest under Zedekiah, he was killed by Nebuchadnezzar in 586 (2Ki 25:18–21), some 128 years before Ezra’s arrival. He was therefore the ancestor rather than the father of Ezra; “son” often means “descendant” (see 1Ch 6:14–15). Hilkiah. Means “My portion is the LORD.” He was the high priest under Josiah (2Ki 22:4).

7:2 Zadok. Means “righteous.” He was a priest under David (2Sa 8:17). Solomon appointed Zadok as high priest in place of Abiathar, who supported the rebel Adonijah (1Ki 1:7–8; 2:35). Ezekiel regarded the Zadokites as free from idolatry (Eze 44:15). They held the office of high priest until 171 bc. The Sadducees may have been named after Zadok, and the Qumran community (see article) looked for the restoration of the Zadokite priesthood. Ahitub. Probably means “My (divine) brother is good.” He was actually the grandfather of Zadok (Ne 11:11).

7:5 Phinehas. See Nu 25:10–13 and note on 25:11; see also chart. Eleazar. Means “God helps.”

7:6 teacher. Or “scribe” (see Ne 8:1, 4,9,13; 12:26,36). Earlier, scribes served kings as secretaries, such as Shaphan under Josiah (2Ki 22:3, where this same Hebrew word is translated as “secretary”). Other scribes took dictation—such as Baruch, who wrote down what Jeremiah spoke (Jer 36:32). From the exilic period on, the “scribes” were scholars who studied and taught the Scriptures (cf. “teachers of the law” in the NT; see notes on Mt 2:4; Lk 5:17). In the NT period they, among others, were addressed as “rabbis” (cf. Mt 23:7). well versed. The Hebrew for this phrase is translated “skillful” in Ps 45:1 and “skilled” in Pr 22:29. hand of the LORD. For this striking description of God’s power and favor, cf. also vv. 9,28; 8:18,22,31; Ne 2:8,18.

7:7–9 seventh year . . . first day of the first month . . . first day of the fifth month. Ezra began his journey on the first of Nisan (Apr. 8, 458 bc) and arrived in Jerusalem on the first of Av (Aug. 4, 458). The journey took four months, including an 11-day delay indicated by the comparison of v. 9 with 8:31. The spring was the most auspicious time for such journeys; most armies went on campaigns at that time of the year (see 2Sa 11:1 and note). Although the actual distance between Babylon and Jerusalem is about 500 miles, the travelers had to cover a total of about 900 miles, going northwest along the Euphrates River and then south. The relatively slow pace was caused by the presence of the elderly and the children. See maps here and here.

7:10 study . . . observance . . . teaching. See Ne 8.

7:11 letter. Many regard the letter of Artaxerxes I as the beginning point of Daniel’s first 69 “sevens” (Da 9:24–27). Others regard the commission of Nehemiah by the same king as the starting point of this prophecy (Ne 1:1, 11; 2:1–8). By using either a solar calendar with the former date (458 bc) or a lunar calendar with the latter date (444), one can arrive remarkably close to the date of Jesus’ public ministry.

7:12 king of kings. The phrase was originally used by Assyrian kings, since their empires incorporated many kingdoms. It was then used by the later Babylonian (Eze 26:7; Da 2:37) and Persian kings. Cf. 1Ti 6:15; Rev 17:14; 19:16. See NIV text note on v. 26.

7:13 Israelites. It is noteworthy that “Israel” is used rather than “Judah.” It was Ezra’s aim to make one Israel of all who returned. The markedly Jewish coloring of this decree may have resulted from the king’s use of Jewish officials, quite possibly Ezra himself, to help him compose it.

7:14 seven advisers. Cf. Est 1:14, which refers to the seven nobles who “had special access to the king.” This corresponds with Persian practice as reported by the early Greek historians Herodotus and Xenophon. Law of your God. Perhaps the complete Pentateuch (the five books of Moses; see v. 6).

7:15 silver and gold. Cf. Hag 2:8. freely given. The Persian treasury had ample funds, and benevolence was a well-attested policy of Persian kings.

7:16 offerings of the people. The custom of sending gifts to Jerusalem from the Jews who lived outside the Holy Land continued until the Jewish-Roman War (ad 66–73), when the Romans forced the Jews to send such contributions to the temple of Jupiter instead (Josephus, Antiquities, 18.9.1; Wars, 7.6.6). There are close parallels to such directives in the contemporary letters from the Jewish garrison at Elephantine in Egypt, including a papyrus in which Darius II ordered: “Let grain offering, incense and burnt offering be offered” on Yahweh’s altar “in your name.”

7:20 provide from the royal treasury. Texts from the treasury at Persepolis (see photo) also record the disbursement of supplies and funds from the royal purse.

7:22 hundred talents. An enormous amount (see NIV text note). hundred cors. The total was relatively small (see NIV text note). The wheat would be used in grain offerings. salt without limit. See note on 4:14. A close parallel is the benefaction of Antiochus III as recorded by Josephus (Antiquities, 12.3.3): “In the first place we have decided, on account of their piety, to furnish for their sacrifices an allowance of sacrificial animals, wine, oil and frankincense to the value of 20,000 pieces of silver, and sacred artabae of fine flour in accordance with their native law, and 1,460 medimni of wheat and 375 medimni of salt.”

7:23 wrath fall on the realm of the king. Egypt had rebelled against the Persians in 460 bc and had expelled the Persians with the help of the Athenians in 459. In 458, when Ezra traveled to Jerusalem, the Persians were involved in suppressing this revolt. his sons. We do not know how many sons the king had at this time, but he ultimately had 18, according to Ctesias (a Greek physician who wrote an extensive history of Persia).

7:24 no . . . taxes . . . or duty on any of the priests . . . temple servants. Priests and other temple personnel were often given exemptions from enforced labor or taxes. A close parallel is found in the Gadates Inscription of Darius I to a governor in western Turkey, granting exemptions to the priests of Apollo. Antiochus III granted similar exemptions to the Jews: “The priests, the scribes of the temple and the temple singers shall be relieved from the poll tax, the crown tax and the salt tax that they pay” (Josephus, Antiquities, 12.3.3).

7:26 Whoever does not obey . . . must surely be punished. The extensive powers given to Ezra are striking and extend to secular matters. Perhaps the implementation of these provisions involved Ezra in a great deal of traveling, which would explain the silence about his activities between his arrival and the arrival of Nehemiah 13 years later. A close parallel to the king’s commission of Ezra may be found in an earlier commission by Darius I, who sent Udjahorresnet, a priest and scholar, back to Egypt (see photo). He ordered the codification of the Egyptian laws by the chief men of Egypt—a task that took from 518 to 503 bc. See NIV text note.

7:28 me. The first occurrence of the first person for Ezra—a trait that characterizes the Ezra memoirs, which begin in v. 27 and continue to the end of ch. 9.

8:1–21 In vv. 1–14 Ezra lists those who accompanied him in his return from Mesopotamia, including the descendants of 15 individuals. The figures of the men given total 1,496, in addition to the individuals named. There were also women and children (see note on v. 21). About 40 Levites (vv. 18–19) are also included, as are 220 “temple servants” (v. 20).

8:2 Gershom. For the meaning of the name see NIV text note on Ex 2:22. Ithamar. Also the name of the fourth son of Aaron (Ex 6:23).

8:3 Zechariah. Cf. v. 11. The name means “The LORD remembers”; it was the name of about 30 individuals mentioned in the Bible, including both the OT prophet and the father of John the Baptist (Lk 1:5–67).

8:4 Eliehoenai. Means “On the LORD are my eyes”; the name occurs only here and in 1Ch 26:3. Cf. Ps 25:15.

8:6 Ebed. May be a shortened form of Obadiah (cf. v. 9), meaning “servant of the LORD.” Jonathan. Means “The LORD gives”; it was the name of 15 OT individuals.

8:7 Athaliah. The father of Jeshaiah. Athaliah was also the name of a famous queen, daughter of Ahab (2Ki 11).

8:8 Michael. Means “Who is like God?” It was the name of ten other biblical personages, including the archangel (Da 10:13; Jude 9; Rev 12:7).

8:10 Shelomith. Although it is a feminine form (see also note on SS 6:13), it is often a man’s name, as here. The Greek equivalent is Salome.

8:12 Azgad. See note on 2:12. Johanan. See note on 2:46.

8:15 canal that flows toward Ahava. Probably flows into either the Euphrates or the Tigris at a place not far from Babylon (the Kebar “River” in Eze 1:1 was also a canal; see note there). three days. Perhaps from the 9th to the 12th day of Nisan; the journey began on the 12th (v. 31). no Levites. Since they were entrusted with many menial tasks, they may have found a more comfortable way of life in exile. A rabbinic midrash (comment) on Ps 137 relates the tradition that Levites were in the caravan but were not qualified to officiate because when Nebuchadnezzar had ordered them to sing for him the songs of Zion “they refused and bit off the ends of their fingers, so that they could not play on the harps.” In the Hellenistic era (following Alexander’s conquest of the Holy Land in 333 bc) the role of the Levites declined sharply, though the Temple Scroll among the Dead Sea Scrolls from Qumran (see article) assigns important roles to them.

8:16 Ariel. Means “lion of God” or “altar hearth” or possibly “City of God” (see note on Isa 29:1–2,7). It occurs only here as a personal name. Meshullam. Some assume that he is the same as the Meshullam who opposed the marriage reforms (10:15).

8:17 Kasiphia. Some have located it at the site that was later to become the Parthian capital of Ctesiphon on the Tigris River, north of Babylon.

8:20 temple servants. See note on 2:43–57.

8:21 possessions. The vast treasures they were carrying with them offered a tempting bait for robbers.

8:22 I was ashamed. Scripture speaks often of unholy shame (Jer 48:13; 49:23; Mic 3:7) and on occasion, as here, of holy shame. Ezra was quick to blush with such shame (see also 9:6). Having proclaimed his faith in God’s ability to protect the caravan, he was embarrassed to ask for human protection. Grave dangers faced travelers going the great distance between Mesopotamia and the Holy Land. Some 13 years later Nehemiah was accompanied by an armed escort. The difference, however, does not mean that Nehemiah was a man of lesser faith (see note on Ne 2:9).

8:23 fasted and petitioned. For the association of fasting and prayer, see 2Sa 12:16; Ne 1:4; Da 9:3; Mt 17:21 and NIV text note; Ac 14:23.

8:26 650 talents . . . 100 talents. Enormous sums, worth millions of dollars today. See also note on 7:22.

8:27 darics. See NIV text note. The word occurs only here and in 2:69; 1Ch 29:7; Ne 7:70. polished. This kind of bronze may have been a bright yellow (the Hebrew for “yellow” in Lev 13:30, 32,36 is related to the Hebrew for “polished” here) alloy of copper, which resembles gold and was highly prized in ancient times.

8:31 twelfth day. See notes on v. 15; 7:7–9.

8:33 Meremoth son of Uriah. Probably the same as the man who repaired two sections of the wall (Ne 3:4,21).

8:34 recorded. According to Babylonian practice (e.g., in the Code of Hammurapi; see chart), almost every transaction, including sales and marriages, had to be recorded in writing. Ezra may have had to send back to Artaxerxes a signed certification of the delivery of the treasures.

8:35 sacrificed. Except for the identical number of male goats, the offerings here were far fewer than those presented by the returnees under Zerubbabel (6:17), who brought with him a far greater number of families.

9:1 After these things had been done . . . have not kept themselves separate. Ezra had reached Jerusalem in the fifth month (7:9). The measures dealing with the problem of intermarriage were announced in the ninth month (10:9), or four months after his arrival. Those who brought Ezra’s attention to the problem were probably the ordinary members of the community rather than the leaders, who were themselves guilty (v. 2). Malachi, who prophesied about the same time as Ezra’s mission, indicates that some Jews had broken their marriages to marry daughters of a foreign god (Mal 2:10–16), perhaps the daughters of influential landholders. One of the reasons for such intermarriages may have been the shortage of returning Jewish women who were available. What happened to a Jewish community that was lax concerning intermarriage can be seen in the example of the Elephantine settlement in Egypt (see article), which was contemporary with Ezra and Nehemiah. There the Jews who married non-Jewish spouses expressed their devotion to pagan gods in addition to the Lord. The Elephantine community was gradually assimilated and disappeared. neighboring peoples. The eight groups mentioned are representative of the original inhabitants of Canaan before the Israelite conquest (see note on Ex 3:8). Only the Ammonites, Moabites and Egyptians were still living there in the postexilic period (cf. 2Ch 8:7–8). Canaanites. See note on Ge 10:6. Hittites. See note on Ge 10:15. Perizzites. See note on Ge 13:7. Jebusites. See note on Ge 10:16. Ammonites, Moabites. See note on Ge 19:36–38. Amorites. See note on Ge 10:16.

9:2 holy race. The Hebrew for this phrase is translated “holy seed” in Isa 6:13. led the way. In the wrong direction (10:18). unfaithfulness. See 10:6; Jos 22:16; Da 9:7. Marrying those who didn’t belong to the covenant community was an act of infidelity for the people of Israel (cf. Dt 7:1–6; 1Co 7:39 and notes).

9:3 tore my tunic and cloak. A common way to express grief or distress (v. 5; Ge 37:29, 34; Jos 7:6; Jdg 11:35; 2Sa 13:19; 2Ch 34:27; Est 4:1; Job 1:20; Isa 36:22; Jer 41:5; Mt 26:65). pulled hair from my head and beard. Also expressed grief or shame. Such action is unique in the Bible; elsewhere we read about the shaving of one’s head and/or beard (Job 1:20; Jer 41:5; 47:5; Eze 7:18; Am 8:10). When Nehemiah was confronted with the same problem of intermarriage, instead of pulling out his own hair he pulled out the hair of the offending parties (Ne 13:25).

9:4 everyone who trembled. Cf. Ex 19:16; Isa 66:2; Heb 12:21. appalled. See v. 3; cf. Da 4:19; 8:27. evening sacrifice. See Ex 12:6. The informants had probably visited Ezra in the morning, so that he must have sat appalled for many hours. The time of the evening sacrifice, usually about 3:00 p.m., was also the appointed time for prayer and confession (Ac 3:1).

9:5–15 See similar prayers in Ne 9:5–37; Da 9:3–19 (see also notes there).

9:5 self-abasement. The Hebrew for this word later meant “fasting.” See note on Lev 16:29,31. fell on my knees. Cf. 1Ki 8:54; Ps 95:6; Da 6:10. with my hands spread out. See note on Ex 9:29.

9:6 ashamed and disgraced. See 8:22 and note; Lk 18:13. Ezra felt both an inner shame before God and an outward humiliation before people for his own sins and the sins of his people. The two Hebrew verbs often occur together; see Ps 35:4; Isa 45:16; Jer 31:19 (“ashamed and humiliated”). our sins . . . our guilt. Cf. also vv. 7,13,15; 10:10,19; 1Ch 21:3; 2Ch 24:18; Ps 38:4. has reached to the heavens. But God’s love is more than a match for our guilt (Ps 103:11–12).

9:7 From the days of our ancestors. Israelites were conscious of their corporate solidarity with their ancestors. sword. Cf. Ne 4:13. In Eze 21 “the sword of the king of Babylon” (21:19) is described as an instrument of divine judgment. humiliation. Cf. Da 9:7–8; 2Ch 32:21.

9:8 remnant. See Ge 45:7; Isa 1:9; 10:20–22; Ro 11:5 and notes. firm place. The Hebrew is usually translated as “nail” or “peg.” Here it refers to a secure position like that of a nail driven into a wall (see Isa 22:23 and note) or a tent peg driven into the ground (Isa 33:20; 54:2). light to our eyes. An increase in light means vitality and joy (Ps 13:3; 19:8; Ecc 8:1; see note on Ps 6:7; cf. also note on Ps 27:1).

9:9 kings of Persia. The Achaemenid Persian kings were favorably disposed to the Jews: Cyrus the Great (559–530 bc) gave them permission to return (see 1:1 and note); his son Cambyses (530–522), though not named in the Bible, also favored the Jews, as we learn from Elephantine papyri; Darius I (522–486) renewed the decree of Cyrus (ch. 6); his son Xerxes (486–465) granted privileges and protection to Jews (Est 8–10); his son Artaxerxes I (465–424) gave authorizations to Ezra (ch. 7) and to Nehemiah (Ne 2). See photo. repair its ruins. Isaiah had prophesied that the Lord would restore Jerusalem’s ruins (Isa 44:26), which would burst into singing (Isa 52:9; cf. 58:12; 61:4). wall of protection. Used of a city wall only in Mic 7:11. The use here is metaphorical (cf. Zec 2:4–5).

9:11–12 The references are not to a single OT passage but to several passages, such as Dt 11:8–9; Isa 1:19; Eze 37:25. The import is to highlight how dangerous Intermarriage was for the covenant faithfulness of God’s people.

9:11 your servants the prophets. See notes on Jer 7:25; Zec 1:6. corruption. Of Canaanite idolatry and the immoral practices associated with it (Lev 18:3; 2Ch 29:5; La 1:17; Eze 7:20; 36:17). The degrading practices and beliefs of the Canaanites are described in texts from ancient Ugarit (see chart).

9:14 be angry. God’s anger came upon the Israelites because they had violated his covenant with them (Dt 7:4; 11:16–17; 29:26–28; Jos 23:16; Jdg 2:20).

9:15 you are righteous. See note on Ps 4:1. our guilt. A proper sense of God’s holiness makes us aware of our unworthiness. See Isa 6:1–5; Lk 5:8. For comparable passages of national lament, see Ps 44; 60; 74; 79–80; 83; 85; 90; 108; 126; 129; 137.

10:1 weeping. Not silently but out loud (see 3:13 and note; Ne 1:4; Joel 2:12). throwing himself down. The prophets and other leaders used object lessons, even bizarre actions, to attract people’s attention (Isa 7:3; 8:1–4,18; Jer 13:1–11; 19; 27:2–12; Eze 4:1—5:4).

10:2 Ezra, as a wise teacher, waited for his audience to draw their own conclusions about what should be done. Shekaniah. Perhaps his father, Jehiel, is the Jehiel mentioned in v. 26 since he was also of the family of Elam. If so, Shekaniah was doubtless grieved that his father had married a non-Jewish woman. Six members of the clan of Elam were involved in intermarriage (v. 26).

10:3 women and their children. Mothers were given custody of their children when marriages were dissolved. When Hagar was dismissed, Ishmael was sent with her (Ge 21:14). In Babylonia divorced women were granted their children and had to wait for them to grow up before remarrying, according to the Code of Hammurapi (see chart). In Greece, however, children from broken homes remained with their fathers.

10:4 Rise up. Cf. David’s exhortation (1Ch 22:16). take courage. A recognition that, in spite of its necessity for covenant loyalty, this action was supremely difficult because it broke apart families. However, it was the lesser of two evils. For further biblical clarification on divorce, see Mt 19:1–12 and parallels; 1Co 7:10–16 and note on 7:39.

10:6 room. Such temple chambers were used as storerooms (8:29; Ne 13:4–5). ate no food and drank no water. Complete fasting from both food and drink was rare. Moses did it twice (Ex 34:28; Dt 9:18), and the Ninevites also did it (Jnh 3:7). Ordinarily, fasting involved abstaining only from eating (1Sa 1:7; 2Sa 3:35). mourn. The Hebrew for this word often describes the reaction of those aware of the threat of deserved judgment (Ex 33:4; Nu 14:39).

10:7–8 While Ezra continued to fast and pray, the officials and elders ordered all the exiles to assemble in Jerusalem. Although Ezra had been invested with great authority (7:25–26), he used it sparingly and influenced the people by his example.

10:8 within three days. Since the territory of Judah had been much reduced, the most distant people would not be more than 50 miles from Jerusalem. The borders were Bethel in the north, Beersheba in the south, Jericho in the east and Ono in the west (cf. Ne 7:26–38; 11:25–35). forfeit. The Hebrew for this word means “to ban from profane use and to devote to the Lord,” either by destruction (see Ex 22:20; Dt 13:12–18 and NIV text notes) or by giving it to the Lord’s treasury (cf. Lev 27:28; Jos 6:19; 7:1–15).

10:9,16–17 See chart.

10:9 Judah and Benjamin. See note on 1:5. square. Either the outer court of the temple or the open space before the Water Gate (Ne 8:1). rain. The Hebrew for this word is a plural of intensity, indicating torrential rains. The ninth month, Kislev (November-December), is in the middle of the “rainy season” (v. 13), which begins with light showers in October and lasts to mid-April. December and January are also cold months, with temperatures in the 50s and even 40s Fahrenheit (between 5–15 degrees Celsius) in Jerusalem.

10:10 adding to Israel’s guilt. See Ex 9:34; Jdg 3:12; 4:1; 2Ch 28:13. The sins and failures of the exiles were great enough, but they added insult to injury by marrying pagan women.

10:11 honor the LORD . . . Separate yourselves. The crux of the issue: remaining faithful to the Lord meant separation from their non-Jewish wives. See Nu 16:21; 2Co 6:14.

10:12 with a loud voice. See Ne 9:4.

10:14 elders and judges of each town. See Dt 16:18; 19:12; 21:3,19; Ru 4:2.

10:15 Jonathan . . . Jahzeiah . . . Meshullam . . . Shabbethai. Perhaps these four men opposed the measure because they wanted to protect themselves or their relatives, or they may have viewed it as being too harsh, an understandable though inadequate response. Tikvah. Means “hope” (found elsewhere only in 2Ki 22:14). Meshullam. See note on 8:16. If he is the Meshullam of v. 29, he himself had married a pagan wife.

10:16–17 The committee completed its work in three months, discovering that about 110 men were guilty of marrying pagan wives.

10:18–22 See 2:36–39.

10:19 gave their hands. For the symbolic use of the hands in making commitments or pledges, cf. notes on Ge 14:22; Pr 6:1. ram. Guilt offerings were to be made for sins committed unintentionally (Lev 5:14–19) as well as intentionally (Lev 6:1–7), and a ram was the appropriate offering in either case (Lev 5:15; 6:6).

10:25–43 See 2:3–20.

10:30 Bezalel. Cf. Ex 31:2.

10:31 Shimeon. The Hebrew for this name is the same as that for Simeon, Jacob’s second son (see NIV text note on Ge 29:33). In Greek the name became Simon (e.g., Mt 4:18).

10:43 Nebo. The Hebrew equivalent of the name of the Babylonian god Nabu (see Isa 46:1 and note); found only here as a personal name.

10:44 Some of the marriages had produced children, but this was not accepted as a reason for halting the divorce proceedings, in spite of the importance of family in Israelite society. See NIV text note.