Ezra · Chapter 8

Verse 1. That went up with me from Babylon — Multitudes of the Jews, who loved their ease better than their religion, thinking themselves well where they were, and either not believing that Jerusalem would better their condition, or being deterred by a prospect of the difficulties they might meet with on their journey, preferred staying in Babylon. Some, however, willingly offered themselves to go with Ezra, and the heads of their several families are here recorded for their honour, and the number of males that each brought in, amounting in all to one thousand four hundred and ninety-six.

GENEALOGY OF EZRA’S COMPANIONS FROM BABYLON, 1-14.

1. Chief of their fathers — This is not a list of the names of Ezra’s companions, nor even of all the elders or chief fathers among them, but rather a record of their genealogy, showing what ancient houses of Israel were represented, and designating them by the names of distinguished ancestors of the remote past.

Verse 2. Gershom] One of the descendants of Phinehas, son of Eliazar.

Verse 2. Of the sons of Phinehas — of Ithamar — By the sons, he means the families of these two persons, two of which he particularly names, those of Gershom and Daniel: not Daniel the prophet, but some eminent person of Ithamar’s line.

2. Phinehas, the grandson, and Ithamar, the son of Aaron were represented by a body of descendants whose number is not here given, for Gershom and Daniel were evidently not the only priests that went up with Ezra. In verse 24 mention is made of twelve of the chief priests who were set apart to take charge of the vessels and other freewill offerings to be carried up to Jerusalem, and these priests must have been descendants of either Phinehas or Ithamar. Hence we understand that the Gershom and Daniel here named were representatives of these ancient priestly houses, and were accompanied by many others of the same genealogy. Possibly the number has fallen out of the text. It is here worthy of remark that, notwithstanding the curse pronounced on the house of Eli, (1 Samuel 2:33-36,) descendants of Ithamar still remained.

V. 3. Males-Though the males only be expressed yet doubtless they carried the women along with them, as they did the little ones.

Verse 3. Of the sons of Shechaniah] There were three of this name; the second is mentioned Ezra 8:6, and the third Ezra 10:2. They were all different persons, as may be seen from their fathers’ houses.

Verse 3. By genealogy of the males — Though the males only be expressed, yet doubtless they carried the women along with them, as they did the little ones, verse 21.

3. Of the sons of Shechaniah — These words seem rather to belong to the preceding verse, and to be connected with Hattush, a descendant of David. So we should read: Of the sons of David, Hattush of the sons of Shechaniah. Compare 1 Chronicles 3:22, where Shechaniah and Hattush are both mentioned as descendants of David. Pharosh — Probably the same as Parosh, Ezra 2:3. Zechariah is the first name in this list, which is immediately followed by the number of his father’s house who were with him among Ezra’s company.

4. Pahath-moab — Mentioned also in Ezra 2:6. So of a number of the families here named many members had previously returned to Jerusalem with Zerubbabel.

5, 10. In verse 5 the Septuagint inserts Zattu (Ezra 2:8) before Shechaniah, and in verse 10 Bani (Ezra 2:10) before Shelomith. Compare, also, apocryphal 1 Esdras 8:32, 34.

5, 10. In verse 5 the Septuagint inserts Zattu (Ezra 2:8) before Shechaniah, and in verse 10 Bani (Ezra 2:10) before Shelomith. Compare, also, apocryphal 1 Esdras 8:32, 34.

Verse 7. Of the sons of Elam, &c. — Concerning these, and the families that follow, to verse 15, it may be observed, that out of them many went up with Zerubbabel, in the reign of Cyrus, as appears by the account given in the second chapter, and that now more went up with Ezra out of the very same families.

5, 10. In verse 5 the Septuagint inserts Zattu (Ezra 2:8) before Shechaniah, and in verse 10 Bani (Ezra 2:10) before Shelomith. Compare, also, apocryphal 1 Esdras 8:32, 34.

5, 10. In verse 5 the Septuagint inserts Zattu (Ezra 2:8) before Shechaniah, and in verse 10 Bani (Ezra 2:10) before Shelomith. Compare, also, apocryphal 1 Esdras 8:32, 34.

5, 10. In verse 5 the Septuagint inserts Zattu (Ezra 2:8) before Shechaniah, and in verse 10 Bani (Ezra 2:10) before Shelomith. Compare, also, apocryphal 1 Esdras 8:32, 34.

5, 10. In verse 5 the Septuagint inserts Zattu (Ezra 2:8) before Shechaniah, and in verse 10 Bani (Ezra 2:10) before Shelomith. Compare, also, apocryphal 1 Esdras 8:32, 34.

GENEALOGY OF EZRA’S COMPANIONS FROM BABYLON, 1-14.

1. Chief of their fathers — This is not a list of the names of Ezra’s companions, nor even of all the elders or chief fathers among them, but rather a record of their genealogy, showing what ancient houses of Israel were represented, and designating them by the names of distinguished ancestors of the remote past.

GENEALOGY OF EZRA’S COMPANIONS FROM BABYLON, 1-14.

1. Chief of their fathers — This is not a list of the names of Ezra’s companions, nor even of all the elders or chief fathers among them, but rather a record of their genealogy, showing what ancient houses of Israel were represented, and designating them by the names of distinguished ancestors of the remote past.

V. 13. Whose names are, &c.-It seems the rest came before; so that now all the sons of that family returned.

Verse 13. Of the last sons of Adonikam — It seems the rest went before, so that now all the sons of that family returned.

13. The last sons of Adonikam — Other sons, to the number of six hundred and sixty-six, went up with Zerubbabel, (Ezra 2:13,) and some think the sons here mentioned are called the last in reference to those who had previously accompanied Zerubbabel. But it is, perhaps, better to understand the last sons to be Eliphelet, Jeiel, and Shemaiah, who were the latest born immediate sons of Adonikam, and thus distinguished from other sons of fathers mentioned in the list, who were not immediate sons, but grandsons, or still more remote descendants.

THE GATHERING AND PREPARATIONS AT THE RIVER THAT RUNNETH TO

GENEALOGY OF EZRA’S COMPANIONS FROM BABYLON, 1-14.

1. Chief of their fathers — This is not a list of the names of Ezra’s companions, nor even of all the elders or chief fathers among them, but rather a record of their genealogy, showing what ancient houses of Israel were represented, and designating them by the names of distinguished ancestors of the remote past.

V. 15. Of Levi-None who were simple Levites, and not the priests. And therefore the Levites mentioned, Ezra 7:7, by anticipation were not yet come to him.

Verse 15. The river that runneth to Ahava] Ahava was a river itself, which is supposed to be the same that is called Diava or Adiava, in the province of Adiabene; and perhaps the place whence the people of Ava came who were brought by the king of Assyria to Palestine, 2 Kings 17:24.

None of the sons of Levi.] None that were simply Levites. He found priests, and they were sons of Levi; but no Levites that were not priests.

Verse 15. To the river that runneth to Ahava — Or the river of Ahava, as it is called, verses 21, 31. By comparing of these places, it seems that Ahava was the name both of the river and of the town or place by which it ran. Either this was that river of Assyria, which other writers call Adiava, or Diava, which ran along the Adiabene, upon which Ptolemy places the city of Abane, or Aavane; or some other river which ran into the Euphrates. Here, some imagine, was the country which (2 Kings 16:24) is called Ava, from whence the king of Assyria translated the people called Avites into Palestine, and in their room settled some of the captive Israelites. It was a common thing for those who travelled from Babylon to Jerusalem, in order to avoid the scorching heat of the desert of Arabia, to shape their course northward at first, and then turning westward, to pass through Syria into Palestine. But Ezra had a further reason for his taking this route; for, as he intended to get together as many Israelites as he could, to carry along with him to Jerusalem, he took his course this way, and made a halt in the country of Ava, or Ahava, from whence he might send emissaries, to a place afterward mentioned, to invite such Jews as were there to come and join him. See Calmet’s Dict. on the word Ahava. And found there none of the sons of Levi — To wit, who were simple Levites, and not priests; and therefore the Levites mentioned Ezra 7:7, by anticipation, were not yet come to him.

Verse 15. The river that runneth to Ahava, or the river of Diavam. Adiabena is a remote region, according to Boiste, in Assyria, and contiguous to Parthia: but whether the city and river of Ahava were situate there, is really doubtful. The Euphrates and the Tigris are rivers denominated in the sacred writings. Gozan, where a colony of the ten tribes was placed, is also named. Hence, as we are told by critics, that this is a river of Armenia, whose capital is Erivan, on the river Aras, which runs to the Caspian sea; many of the people who returned with Ezra, had resided in Armenia.

AHAVA, 15-20.

15. The river that runneth to Ahava — So that Ahava was not the name of the river, but the place to which or near which the river ran. It was probably the same as the Ava or Ivah of 2 Kings 17:24; 18:34; and the river is to be understood of the Euphrates at that spot, or, what is more probable, some canal or small stream that flowed into the Euphrates at that place. Ahava, or Ava, was situated in the northern part of Babylonia, and is represented by the modern Hit. See note on 2 Kings 17:24. None of the sons of Levi — That is, none of the Levites as distinguished from the priests. All the priests were sons of Levi, but all the sons of Levi were not priests. The priests were confined to the descendants of Aaron, (through Phinehas and Ithamar of verse 2.) The Levites proper were descendants of other sons of Levi. See the genealogy of 1 Chronicles 6.

Verse 16. Then sent I for Eliezer, &c. — To come to me, and go along with me to Jerusalem. He sent for these eleven persons, that he might employ them in a message to a place where he knew there were a great many Levites, as it follows in the next verse. Also for Joiarib and Elnathan, men of understanding — Who seem to have had more knowledge than pious zeal for God and his house, and solemn worship, which was confined to Jerusalem.

16. Eliezer… Ariel… chief men — These were principal men among Ezra’s companions who had already assembled at Ahava, and whom he used as chief assistants. The nine first named are called chief men, probably from being the most distinguished and influential elders among them; the last two are distinguished as men of understanding, being skilled, probably, in the law, as Ezra was, and competent to instruct the people.

Verse 17. At the place Casiphia] The most judicious commentators are agreed that by Casiphia, the Caspian mountains, between Media and Hyrcania, are intended; where, probably, the Nethinim were employed in working silver mines: ãsk keseph, from which the word comes, signifies silver.

Verse 17. And I sent them unto Iddo the chief — Chief among the Levites, who dwelt at the place here mentioned, and there had the free exercise of their religion, as this and many other passages in this book plainly enough prove. For we find the people resorting to Ezekiel in their captivity, and him preaching to them the word of God, in many places of his book, particularly Ezekiel 33:30, 31, &c. And Ezra, in all likelihood, was an instructer among them, as Joiarib and Elnathan also were, and Iddo, to whom these were sent. By which means many proselytes were made, who left their own country, and came with them to Jerusalem when they returned, Ezra 6:21. At the place Casiphia — It is not easy to guess what place this was. The text calls it Casiphia the place. Some have taken it for the Caspian mountains, situate between Media and Hyrcania. But certainly these must have been at too great a distance from the road he was taking. Perhaps it was in Parthia, where was a city called Caspi, known to the ancient geographers. The LXX. render it, a place of silver, for ãsk, keseph, signifies silver. That they should bring us ministers for the house of our God — The furnishing of God’s house with good ministers is a good work, and which will redound to the comfort and credit of all that have any hand it.

17. Iddo the chief — This person was evidently the head man of a community of the Nethinim — descendants of the Gibeonites given to the service of the temple, (see 1 Chronicles 9:2,) who were dwelling at the place Casiphia. This place is now unknown, but seems, from the short time occupied in obtaining men from there, to have been not very far from Ahava.

V. 18. By the good hand-If where ministers have been wanting, the vacancies are well supplied, let us ascribe it to the good hand of God, qualifying them for the service, inclining them to it, and opening a door for them.

Verse 18. By the good hand of our God — That is, by the blessing of God upon us, they brought us a man of understanding, &c. — They did not return without their errand; but, though the warning was short, they brought about forty Levites to attend Ezra. By this it appears they were not averse to go, but were slothful, and only wanted to be called upon to go.

18. Mahli — A Levite descended from Merari. 1 Chronicles 6:19. And Sherebiah — We understand this to be the name of that man of understanding, of the sons of Mahli, whom Ezra’s delegation brought, though the English version seems to present him as another person. But render: And Sherebiah and his sons and his brethren were eighteen, and the meaning will be clearer. From this verse and the two following it appears that Ezra’s men succeeded not only in obtaining Nethinim from Iddo to the number of two hundred and twenty, but also in enlisting in their company thirty-eight Levites, who could show their genealogy from distinguished ancestors.

AHAVA, 15-20.

15. The river that runneth to Ahava — So that Ahava was not the name of the river, but the place to which or near which the river ran. It was probably the same as the Ava or Ivah of 2 Kings 17:24; 18:34; and the river is to be understood of the Euphrates at that spot, or, what is more probable, some canal or small stream that flowed into the Euphrates at that place. Ahava, or Ava, was situated in the northern part of Babylonia, and is represented by the modern Hit. See note on 2 Kings 17:24. None of the sons of Levi — That is, none of the Levites as distinguished from the priests. All the priests were sons of Levi, but all the sons of Levi were not priests. The priests were confined to the descendants of Aaron, (through Phinehas and Ithamar of verse 2.) The Levites proper were descendants of other sons of Levi. See the genealogy of 1 Chronicles 6.

Verse 20. Also of the Nethinims, whom David and the princes had appointed — The Gibeonites, who were devoted to the service of the Levites by Joshua and the princes of his time, (Joshua 9:21,) and are said to have been appointed by David and his princes, because they were confirmed by them in their former office, and more particularly applied to the several services of the temple. Of them two hundred and twenty, upon this hasty summons, listed themselves, and had the honour to be expressed by name in Ezra’s muster-roll. This success Ezra ascribes to the good hand of God upon them. If, where ministers have been wanting, the vacancies are well supplied, let God have the glory, and his good hand, qualifying them for the service, inclining them to it, and then opening a door of opportunity for them.

AHAVA, 15-20.

15. The river that runneth to Ahava — So that Ahava was not the name of the river, but the place to which or near which the river ran. It was probably the same as the Ava or Ivah of 2 Kings 17:24; 18:34; and the river is to be understood of the Euphrates at that spot, or, what is more probable, some canal or small stream that flowed into the Euphrates at that place. Ahava, or Ava, was situated in the northern part of Babylonia, and is represented by the modern Hit. See note on 2 Kings 17:24. None of the sons of Levi — That is, none of the Levites as distinguished from the priests. All the priests were sons of Levi, but all the sons of Levi were not priests. The priests were confined to the descendants of Aaron, (through Phinehas and Ithamar of verse 2.) The Levites proper were descendants of other sons of Levi. See the genealogy of 1 Chronicles 6.

V. 21. A fast-For public mercies. Publick prayers must be made, that all who are to share in the comfort, may share in the requests for it. Afflict ourselves-For our sins; and so be qualified for the pardon of them. When we are entering on any new condition of life, our care should be to bring into it none of the guilt of the sins of our former condition. When we are in any imminent danger, let us make our peace with God, and then nothing can hurt us. Right way-A safe and prosperous journey; such a way and course as might be best for us.

Verse 21. Then I proclaimed a fast there — Ezra had procured Levites to go along with him, but what would that avail unless he had God with him? this is therefore his chief care. No doubt he had himself begged of God direction in this affair, from the first time he had it in his thoughts: but for public mercies, public prayers must be made, that all who are to share in the comfort of them, may join in requests for them. Thus, in all our ways we must acknowledge God, and in those particularly wherein we are endeavouring to serve the interests of his kingdom among men. That we might afflict ourselves before our God — For our sins, and so be qualified for the pardon of them. When we are entering on any new condition of life, our care should be to bring none of the guilt of the sins of our former condition into it. When we are in any imminent peril, let us be sure to make our peace with God, and then we are safe; nothing can do us any real hurt. To seek of him a right way for us — A safe and prosperous journey; such a way and course as might be best for us. And for our little ones, and for all our substance — They had the greater reason to fast and pray, because they carried with them their little children, treasures of gold and silver, and divers vessels, and other things, of very considerable value, and were apprehensive of enemies, who would waylay them to plunder them of their substance; namely, the Arabs, Samaritans, and others, against whom they peculiarly needed the divine protection and aid.

21. Proclaimed a fast — That by proper humiliation before God they might secure his blessing upon their journey. Afflict ourselves — By abstinence and personal humiliation. Compare marginal references. A right way for us — A course of righteousness and safety. Great and pressing dangers beset this expedition of Ezra. There was danger that transgressors might appear among these exiles to covet the treasures that had been given for the temple, and so, like Achan, be a curse to the whole camp. They were also in danger of robbers and perils by the way.

Verse 22. I was ashamed to require-a band] He had represented God, the object of his worship, as supremely powerful, and as having the strongest affection for his true followers: he could not, therefore, consistently with his declarations, ask a band of soldiers from the king to protect them on the way, when they were going expressly to rebuild the temple of Jehovah, and restore his worship. He therefore found it necessary to seek the Lord by fasting and prayer, that they might have from Him those succours without which they might become a prey to their enemies; and then the religion which they professed would be considered by the heathen as false and vain. Thus we see that this good man had more anxiety for the glory of God than for his own personal safety.

Verse 22. For I was ashamed to require of the king a band of soldiers, &c. — He might have obtained from the king any thing that he desired; but he had so openly declared that he depended solely upon God for safe conduct, that he was ashamed to ask a guard of the king to secure them on their journey from their enemies. For the king, not being much instructed in divine matters, might possibly have thought that what they had said of God’s favour toward them, and the prophecies concerning their restoration, were but vain boasts, in case they had seemed to distrust the power and favour of that God of whom they had spoken so magnificently, by making application to the king for his protection and defence. Rather, therefore, than give any such umbrage, they were resolved to commit themselves entirely to God: but then it was necessary they should beseech that of him which they would not ask of the king; this they did, as we have just seen, by fasting and prayer.

22. I was ashamed to require… soldiers — As is immediately explained, Ezra’s representations of the power and goodness of his God toward them that obey him made it appear inconsistent for him to ask the protection of human forces of the king. For it would expose him to the charge of being afraid to trust to the protection of the almighty Ruler, in whose name and honour he was undertaking this journey.

V. 23. Intreated-He gave us an assurance of his gracious answer to our request.

Verse 23. And he was entreated of us — They had some comfortable assurance in their own minds that their prayers were answered; and the event showed that they were, for they escaped all the dangers they had been afraid of, and in due time arrived safe in Judea.

Verse 24. Then I separated twelve of the chief of the priests — With whom he might intrust the gifts that had been offered for the temple. Having committed the keeping of them to God, he also committed the keeping of them, under God, to proper men, whose business it should be to watch over and take care of them. Thus our prayers must always be seconded with our endeavours; the care of Christ’s gospel, his church and ordinances, must not be so left with him, but that it must also be committed to faithful men, 2 Timothy 2:2.

24. Twelve of the chief of the priests — Not high priests, but leading men, specially distinguished for age or wisdom, among the priests that were with Ezra. Sherebiah, Hashabiah, and ten — According to the English version, which follows the Sept. and Vulg., these were the twelve priests just mentioned; but from verses 18, 19, and elsewhere, it appears that Sherebiah and Hashabiah were not priests, but Levites. And as our author is so careful to distinguish between priests and Levites in verse 15, we can hardly suppose he confounds them here. The Hebrew literally reads: I separated from the chief of the priests twelve unto (l) Sherebiah, etc. That is, he appointed twelve priests in addition to Sherebiah, Hashabiah, and their ten brethren, so that there were twenty-four persons in all to whom the treasures were intrusted — twelve priests and twelve Levites. Compare verse 30.

Verse 25. And weighed unto them the silver and the gold — Because he expected to receive it from them again by weight. In all trusts, but especially sacred ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel’s time the vessels were delivered by number, here by weight, that all might be forth-coming, and it might easily appear if any were missing.

25. Weighed unto them — Took a careful inventory of all the offerings that had been given, and consigned them to their care, that it might be shown at Jerusalem that nothing had been lost or stolen by the way.

Verse 26. Silver vessels a hundred talents] That is, The weight of all the silver vessels amounted to one hundred talents; not that there were one hundred vessels of silver, each a talent in weight.

Reckoning in round sums, 650 talents of silver at £450 the talent, amount to £292,500 sterling. Silver vessels, 100 talents, amount to £45,000; gold, 100 talents, at £7,000 per talent, amount to £700,000 independently of the 20 basons of gold, amounting to 1000 drachms. Now the golden drachm or daric was worth about 1£. 2s., therefore these basons were worth £1100; the whole amounting to £1,038,600 sterling. But these different weights and coins are variously computed; some making the silver talent only £353 11s. 10 ½d., and the talent of gold £5057 15s. 1 ½d., calculations which I have elsewhere introduced.

Two vessels of fine copper, precious as gold] What these were we cannot tell. The Syriac translates [Persian] nechoso corinthio toba, to be vessels of the best Corinthian brass; so called from the brass found after the burning of Corinth by Lucius Mummius, which was brass, copper, gold, and silver, all melted together, as is generally supposed. But it was probably some factitious metal made there, that took the polish and assumed the brightness of gold, and because of its hardness was more durable. There is still a certain factitious metal of this kind, made among the Asiatics. I have seen this metal often made; it is as bright and fine as gold, takes a most exquisite polish, and will scarcely tarnish. I have kept this exposed to every variation of the air, even among old iron, brass, copper, &c., for twenty years together, without being scarcely at all oxidized. It requires much art in the making, but the constituent materials are of small value. Vessels of this metal, because of their lustre and durability for ornamental and domestic uses, are in many respects more valuable than gold itself. The only difficulty is to get at first the true colour, which depends on the degree of heat, and the time employed in fusion; but there are, however, proper rules to ascertain them. This metal is widely different from the or molu of France and England, is less expensive, and much more valuable.

Verses 26, 27. Six hundred and fifty talents of silver — Making, at f375 sterling to the talent, f243,750 sterling. And silver vessels a hundred talents — Making near f40,000 sterling. And of gold (probably in coin) a hundred talents — Which at f4,500 per talent, make f450,000 sterling. Also twenty basins of gold of a thousand drachms — About f1,000 sterling value. And two vessels of fine copper — As valuable as gold.

26. Six hundred and fifty talents — This amount of silver would be in weight about sixty-one thousand pounds avoirdupois, and in value over one million dollars. A hundred talents — In weight nine thousand four hundred pounds; in value one hundred and sixty-six thousand dollars. Gold a hundred talents — In weight eighteen thousand eight hundred pounds, and in value nearly five million six hundred and ninety thousand dollars.

Verses 26, 27. Six hundred and fifty talents of silver — Making, at f375 sterling to the talent, f243,750 sterling. And silver vessels a hundred talents — Making near f40,000 sterling. And of gold (probably in coin) a hundred talents — Which at f4,500 per talent, make f450,000 sterling. Also twenty basins of gold of a thousand drachms — About f1,000 sterling value. And two vessels of fine copper — As valuable as gold.

27. A thousand drams — Worth about five thousand five hundred dollars. See on the word dram, or daric, at Ezra 2:69. Fine copper — Or, rather, copper shining beautifully. The value of all these treasures, according to the above estimate, must have been nearly seven million dollars, an amount so great as to lead us to suspect some corruption or error in the numbers.

Verses 28, 29. I said, Ye are holy unto the Lord; the vessels are holy also — Being men consecrated to God’s service, you are bound, above all others, to be faithful in the discharge of your duty, especially being intrusted with holy things, which must be carefully delivered at Jerusalem, just as they were committed to your trust. Watch ye, and keep them, until ye weigh them, &c. — That they be not lost or embezzled, or mingled with other things, keep them together; keep them by themselves; keep them safe, till you weigh them in the temple, before the great men there.

28. Ye are holy… vessels are holy — Both had been set apart and consecrated to holy services, so that holy treasures should be intrusted to holy persons.

Verses 28, 29. I said, Ye are holy unto the Lord; the vessels are holy also — Being men consecrated to God’s service, you are bound, above all others, to be faithful in the discharge of your duty, especially being intrusted with holy things, which must be carefully delivered at Jerusalem, just as they were committed to your trust. Watch ye, and keep them, until ye weigh them, &c. — That they be not lost or embezzled, or mingled with other things, keep them together; keep them by themselves; keep them safe, till you weigh them in the temple, before the great men there.

29. Watch ye, and keep them — Treasures of such great value were in danger of being stolen. Hence the care to weigh them at the beginning and at the end of the journey.

30. The priests and the Levites — Twelve of each class. Ver. 24, note.

Verses 31, 32. The hand of our God was upon us — To protect and strengthen us in so dangerous and long a journey. And he delivered us from the hand of the enemy — There were not only many enemies who hated them, and were desirous to cut them off; but many robbers, who watched for a booty, whom God either diverted some other way, or disheartened from attempting any thing against them. And of such as lay in wait by the way — To wit, in the direct way. From this it may be conjectured, that God inclined them to fetch a little compass, and to go a more unsuspected way, as they had begged of him. And abode there three days — Before Ezra opened out his commission, or did any thing material.

THE JOURNEY AND ARRIVAL AT JERUSALEM, 31-36.

31. On the twelfth day — They began to gather at Ahava on the first day, (Ezra 7:9,) but the fast and other events mentioned above (verses 15-30) occupied ten or eleven days. The hand of our God was upon us — Providence favoured us, and delivered us from all enemies and dangers.

Verses 31, 32. The hand of our God was upon us — To protect and strengthen us in so dangerous and long a journey. And he delivered us from the hand of the enemy — There were not only many enemies who hated them, and were desirous to cut them off; but many robbers, who watched for a booty, whom God either diverted some other way, or disheartened from attempting any thing against them. And of such as lay in wait by the way — To wit, in the direct way. From this it may be conjectured, that God inclined them to fetch a little compass, and to go a more unsuspected way, as they had begged of him. And abode there three days — Before Ezra opened out his commission, or did any thing material.

32. Abode there three days — That is, three days before proceeding to deliver over their treasures and the king’s letter. They seem to have taken this time for rest and deliberation before commencing their work. So Nehemiah waited three days before commencing his work. Nehemiah 2:11.

33. Meremoth… Eleazar… Jozabad… Noadiah — Two priests and two Levites. These were the chief priests and Levites who, according to verse 29, were to receive the new treasures in the chambers of the temple at Jerusalem. They were not members of Ezra’s company, but persons who had previously gone up to Jerusalem.

Verse 34. All the weight was written at that time — There was a public record made of it; and the persons before mentioned, who brought the money and the vessels, were discharged by a public instrument signed by them that received it.

THE JOURNEY AND ARRIVAL AT JERUSALEM, 31-36.

31. On the twelfth day — They began to gather at Ahava on the first day, (Ezra 7:9,) but the fast and other events mentioned above (verses 15-30) occupied ten or eleven days. The hand of our God was upon us — Providence favoured us, and delivered us from all enemies and dangers.

V. 35. Sin offering-For it is the atonement that secures every mercy to us, which will not be truly comfortable, unless iniquity be taken away, and our peace made with God. They offer twelve bullocks, twelve he-goats, and ninety six rams, (eight times twelve) signifying the union of the two kingdoms. They did not any longer go two tribes one way, and ten tribes another; but all the twelve met by their representatives at the same altar.

Verse 35. Twelve bullocks for all Israel] Though of tribes there were only Judah and Benjamin, yet they offered a bullock for every tribe, as if present. There can be little doubt that there were individuals there from all the twelve tribes, possibly some families of each; but no complete tribe but those mentioned above.

Verse 35. Which were come out of the captivity — Namely, those new-comers whom God had safely conducted thither. Offered burnt-offerings unto the God of Israel — Whereby they acknowledged the Lord for their God, and expressed their gratitude for their restoration. Twelve he-goats for a sin-offering — For it is the atonement that secures every mercy to us, which will not be truly comfortable, unless iniquity be taken away, and our peace be made with God. They offer twelve bullocks, twelve he-goats, and ninety-six rams, (eight times twelve,) signifying the union of the two kingdoms. They did not any longer go two tribes one way, and ten tribes another; but all the twelve met by their representatives at the same altar.

35. The children… which were come — That is, these who had just now coma up from Babylon with Ezra. Twelve bullocks for all Israel — See note on Ezra 6:17. “The idea of offerings for all Israel pervades the entire sacrifice, with the exception of the lambs, whose number (77) is peculiar, and has not been accounted for.” — Rawlinson.

Verse 36. The king’s lieutenants] ynprdvja achashdarpeney: this is generally understood to mean lieutenant or deputy, and is probably of Persian origin, though here greatly corrupted. The Vulgate renders it regis satrapis, to the satraps of the king, which is the Persian [Persian] satrab. A viceroy in Persian is [Persian] soubah-dar; viceroys, [Persian] soubahdaran. [Persian] darafreen signifies a person in whom one has confidence; and [Persian] achi is an epithet of a vizir. These two words conjoined will make nearly that of the text. But I do not give any of these etymologies with confidence. Other words might be proposed as candidates, but where there is so little certainty, conjecture is useless. Were it necessary a dissertation might be written on the Persian words, and Persian forms of speech, in this and the two following books; but probably after my toil few of my readers would thank me for my pains. EZRA

Verse 36. They delivered the king’s commissions to the lieutenants, and they furthered the people — Even the enemies of the Jews became their friends, yielded to Ezra’s commission, and, instead of hindering the people of God, furthered them, purely out of complaisance to the king. When he appeared moderate, they all coveted to appear so too. And the house of God — The completion of which they furthered, adorning and furnishing it with these vessels and other conveniences, and promoting God’s worship and service therein.

36. Lieutenants — Hebrew, achash-darpenim; satraps. “The genuine form of this name, which has lately been found in the inscriptions of ancient India, is ksatrapa, that is, warrior of the host.” — Gesenius. In the Behistun inscription it is written khshatrapava. These were among the highest officers of the Persian government, and in their several provinces were representatives of the king. Governors, like Tatnai, (see note on Ezra 5:3,) were rulers and superintendents of smaller districts under the satraps. They furthered the people — Literally, lifted them, or as we say, gave them a lift. They not only gave them no opposition, but even showed them favour, and helped them in their work. And the house of God — This had been finished and dedicated, (verses 15-17,) but doubtless needed still much in the way of beautifying and adorning.