The MacArthur Study Bible, NKJV, page 226
37Mattaniah, Mattenai, 7Jaasai,
38Bani, Binnui, Shimei,
39Shelemiah, Nathan, Adaiah,
40Machnadebai, Shashai, Sharai,
41Azarel, Shelemiah, Shemariah,
42Shallum, Amariah, and Joseph;
43of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, 8Jaddai, Joel, and Benaiah.
44All these had taken pagan wives, and some of them had wives by whom they had children.
Ezra Commentaries
Ezra 1
1:1–3a These verses are almost identical to 2 Chr. 36:22, 23. The pre-Exilic history of 1 and 2 Chronicles gave the post-Exilic returnees direction regarding the Davidic kingship, the Aaronic priesthood, and temple worship. This book continues the story.
1:1 first year. Ca. 538 B.C. Cyrus king of Persia. Ca. 550–530 B.C. The LORD had prophesied through Isaiah, who said of Cyrus, “He is My shepherd,…saying to Jerusalem, ‘You shall be built,’ and to the temple,’Your foundation shall be laid’” (Is. 44:28). The historian Josephus records an account of the day when Daniel read Isaiah’s proph-ecy to Cyrus, and in response he was moved to declare the proclamation of 1:2–4 (538 B.C.). by the mouth of Jeremiah. Jeremiah had prophesied the return of the exiles after a 70-year captivity in Babylon (Jer. 25:11; 29:10–14; cf. Dan. 9:2). This was no isolated event, but rather an outworking of the covenant promises made to Abraham in Gen. 12:1–3. the LORD stirred up. A strong expression of the fact that God sovereignly works in the lives of kings to effect His purposes (Prov. 21:1; Dan. 2:21; 4:17). made a proclamation. This was the most common form of spoken, public communication, usually from the central administration. The king would dispatch a herald, perhaps with a written document, into the city. In order to address the people, he would either go to the city gate, where people often congregated for social discourse, or gather the people together in a square, occasionally by the blowing of a horn. The herald would then make the proclamation to the people. A document called the Cyrus Cylinder, recovered in reasonably good condition by archeologists, commissions people from many lands to return to their cities to rebuild the temples to their gods, apparently as some sort of general policy of Cyrus. Whether or not this document was an extension of the proclamation made to the exiles in this passage must remain a matter of speculation (cf. 6:2–5). put it in writing. Proclamations were oral statements, usually made by a herald, which were often written down for recordkeeping.
1:2–4 It is possible that Daniel played a part in the Jews’ receiving such favorable treatment (cf. Dan. 6:25–28). According to the Jewish historian Josephus, he was Cyrus’ prime minister who shared Isaiah’s prophecies with Cyrus (Is. 44:28; 46:1–4). The existence of such documents, written over a century before Cyrus was born, led him to acknowledge that all his power came from the God of Israel and prompted him to fulfill the prophecy.
1:2 LORD God of heaven. The God of Israel was recognized as the utmost divine authority (cf. 5:12; 6:9, 10; 7:12, 21, 23), who sovereignly dispenses authority to human monarchs. a house. This refers to the second temple, which would be built after the return to the Land by Zerubbabel.
1:5 whose spirits God had moved. The primary underlying message of Ezra and Nehemiah is that the sovereign hand of God is at work in perfect keeping with His plan at His appointed times. The 70 years of captivity were complete, so God stirred up not only the spirit of Cyrus to make the decree, but His own people to go and build up Jerusalem and the temple (cf. 1:1).
1:6 all those who were around them. A basic similarity to the Exodus is seen throughout Ezra and Nehemiah. One can hear faint echoes of the Egyptians supplying treasures in order to provide splendor for the tabernacle (cf. Ex. 11:2; 12:35, 36). Here other nations around Israel are called to contribute. They were assisted by some of their captive countrymen, who had been born in Babylon and chose to remain, and perhaps by some Babylonians and Assyrians who were favorably disposed to Cyrus and/or the Jews.
Ezra 1:6
Post-Exilic Returns to Jerusalem
Sequence: First
Date: 538 B.C.
Scripture: Ezra 1-6
Jewish Leader: Zerubbabel, Joshua
Persian Ruler: Cyrus
Sequence: Second
Date: 458 B.C.
Scripture: Ezra 7-10
Jewish Leader: Ezra
Persian Ruler: Artaxerxes
Sequence: Third
Date: 445 B.C.
Scripture: Nehemiah 1-13
Jewish Leader: Nehemiah
Persian Ruler: Artaxerxes
1:7 the articles of the house of the LORD. Cf. Ezra 6:5. These were the vessels which Nebuchadnezzar removed when he sacked the temple (ca. 605–586 B.C.; 2 Kin. 24:13; 25:14, 15; Dan. 1:2). God had preserved them (2 Chr. 36:7) with the Babylonians (cf. Dan. 5:1–4) for the return as prophesied by Jeremiah (Jer. 27:22).
1:8 Sheshbazzar the prince of Judah. Cf. 1:11; 5:14, 16. Nothing is said about this man biblically except in Ezra. Most likely, he was a political appointee of Cyrus to oversee Judah. He is not to be confused with Zerubbabel, who was the leader recognized by the Jews (cf. 2:2; 3:2, 8; 4:2, 3; 5:2) and by God (cf. Hag. 1–2; Zech. 4). While Zerubbabel did not serve as king, he was in the Davidic line of Messiah (cf. Hag. 2:23; Matt. 1:12).
1:9–11 The 2,499 articles counted in vv. 9, 10 are only representative of the total of 5,400 mentioned in v. 11.
1:11 captives. Those whom Nebuchadnezzar had taken into Babylonian captivity from Jerusalem, whose return probably occurred early in the reign of Cyrus (ca. 538/537 B.C.). Babylon to Jerusalem. A journey taking 3–5 months (cf. Ezra 7:8, 9).
Ezra 2
2:1–70 This list is given almost identically in Neh. 7:6–73 (see notes there).
2:1 the province. This refers to Judah, reduced from an illustrious, independent, and powerful kingdom to an obscure, servile province of the Persian Empire. The returning Jews were still considered subjects of Cyrus living in a Persian province.
2:2 Zerubbabel. This man was the rightful leader of Judah in that he was of the lineage of David through Jehoiachin (cf. 1 Chr. 3:17). He did not serve as king (cf. the curse on Jehoiachin’s line, Jer. 22:24–30), but was still in the messianic line because the curse was bypassed (cf. Matt. 1:12; Luke 3:27). The curse of the messianic line for Christ was bypassed in Luke’s genealogy by tracing the lineage through David’s son Nathan. His name means “offspring of Babylon,” indicating his place of birth. He, rather than Cyrus’ political appointee Sheshbazzar (cf. 1:11), led Judah according to God’s will. Jeshua. The High-Priest of the first return whose name means “Jehovah saves.” He is called Joshua in Hag. 1:1 and Zech. 3:1. His father Jozadak (Ezra 3:2) had been exiled (cf. 1 Chr. 6:15). He came from the lineage of Levi, Aaron, Eleazar, and Phinehas; thus he was legitimately in the line of the High-Priest (cf. Num. 25:10–13). Nehemiah…Mordecai. These are not the same men in Nehemiah or Esther.
2:3–20 Various Jewish families are listed.
2:21–35 These were people from various Judean cities.
2:36–42 Priests and Levites. See Neh. 12:1–9 for additional details.
2:43–54 Nethinim. These were temple servants, descendants of the Gibeonites who performed servile duties at the temple.
Ezra 2:54
Routes of the Jews’ Returns
2:55–58 Here are descendants of Solomon’s servants.
2:59–62 Those whose genealogical information could not be verified.
2:63 Urim and Thummim. See note on Ex. 28:30. These objects, kept in the breastplate of the High-Priest, were used to determine God’s will.
2:64, 65 This gross amount is 12,000 more than the particular numbers given in the catalogue, when added together. Reckoning up the smaller numbers, we will find they amount to 29,818 in this chapter, and to 31,089 in the parallel chapter of Nehemiah. Ezra also mentions 494 persons omitted by Nehemiah, and Nehemiah mentions 1,765 not noticed by Ezra. If, therefore, Ezra’s surplus is added to the sum in Nehemiah, and Nehemiah’s surplus to the number in Ezra, they will both become 31,583. Subtracting this from 42,360, there is a deficiency of 10,777. These are omitted, because they did not belong to Judah and Benjamin, or to the priests, but to the other tribes. The servants and singers, male and female, are reckoned separately (v. 65), so that putting all these items together, the number of all who went with Zerubbabel amounted to 50,000 with 8,000 beasts of burden.
2:69 drachmas…minas. “Drachma” probably refers to a Persian coin, the daric, named after Darius I. This would have amounted to approximately 1,100 lbs. of gold. A mina weighed about 1.2 lbs., so this would represent 3 tons of silver (cf. 1 Chr. 29:7).
2:70 Nethinim. See note on vv. 43–54.
Ezra 3
3:1–13 The worship and regular calendar resumed. The altar was probably rebuilt in 537 B.C.
3:1 After their arrival, they were occupied with their own dwellings in and around Jerusalem. After that work was done, they turned to building the altar of burnt offering in time for the feasts, resolved to celebrate as if the temple had been completed. The month (ca. Sept.–Oct. 537 B.C.) of the Feasts of Trumpets, Atonement, and Tabernacles (cf. v. 4) was the seventh month. Such an assembly had not convened for 70 years. They obeyed according to Lev. 23:24–44. Over 90 years later, Nehemiah and Ezra would lead a similar celebration (cf. Neh. 8:13–18).
3:2 Jeshua…and Zerubbabel. The recognized spiritual and civil leaders, respectively. See notes on 2:2. as it is written in the Law of Moses. The burnt offerings were in accord with Lev. 1:3–17.
3:3 the people of those countries. The settlers who had come to occupy the Land during the 70 years of Israel’s absence were deportees brought in from other countries by the Assyrians and the Babylonians. These inhabitants saw the Jews as a threat and quickly wanted to undermine their allegiance to God (cf. 4:1, 2). set the altar. This was all that was needed to reestablish temple worship (cf. v. 6). They reset it on its old foundation (“bases”), so it occupied its sacred site. burnt offerings. These were the most common offerings for sin (cf. v. 2).
3:4 number required by ordinance. According to Num. 29:12–38.
3:7 masons…carpenters…cedar logs. The process of rebuilding the temple sounds similar to the original construction under Solomon (1 Kin. 5, 6; 1 Chr. 22; 2 Chr. 2). Sidon and Tyre…Joppa. The materials were shipped from the Phoenician ports of Sidon and Tyre S to Joppa, the main seaport, about 35 mi. from Jerusalem. permission which they had from Cyrus. Cf. 1:2–4.
3:8 second month…second year. Ca. Apr./May 536 B.C. This officially ended the 70 year captivity that began in 605 B.C.
3:11 they sang responsively. Their song of praise is similar to Ps. 136:1.
3:12 the first temple. The temple built by Solomon (cf. 1 Kin. 5–7). wept with a loud voice. The first temple had been destroyed 50 years earlier. The old men, who would have been about 60 years or older, knew that this second temple did not begin to match the splendor of Solomon’s temple nor did the presence of God reside within it (cf. Hag. 2:1–4; Zech. 4:9, 10). The nation was small and weak, the temple smaller and less beautiful by far. There were no riches as in David and Solomon’s days. The ark was gone. But most disappointing was the absence of God’s Shekinah glory. Thus the weeping. shouted…for joy. For those who did not have a point of comparison, this was a great moment. Possibly Ps. 126 was written and sung for this occasion.
Ezra 4
4:1 the adversaries. Cf. 5:3–17. These were Israel’s enemies in the region, who resisted their reestablishment.
4:2 we have sacrificed to Him. This false claim represented the syncretistic worship of the Samaritans, whose ancestry came from intermarriage with foreign immigrants in Samaria after 722 B.C. (cf. v. 10). In the British Museum is a large cylinder and inscribed on it are the annals of Esarhaddon, an Assyrian king (ca. 681–669 B.C.), who deported a large population of Israelites from Palestine. A consequent settlement of Babylonian colonists took their place and intermarried with remaining Jewish women and their descendants. The result was the mongrel race called Samaritans. They had developed a superstitious form of worshiping God (cf. 2 Kin. 17:26–34).
4:3 we alone. Idolatry had been the chief cause for Judah’s deportation to Babylon, and they wanted to avoid it altogether. While they still had their spiritual problems (Ezra 9, 10), they rejected any form of mixed religion, particularly this offer of cooperation which had sabotage as its goal (cf. vv. 4, 5). King Cyrus…commanded us. Cf. Ezra 1:2–4 (ca. 538 B.C.). This note gave authority to their refusal.
4:5 frustrate. This caused a 16-year delay (ca. 536–520 B.C.). As a result, the people took more interest in their personal affairs than spiritual matters (cf. Hag. 1:2–6). Darius. Darius ruled Persia ca. 521–486 B.C.
4:6–23 This section represents later opposition which Ezra chose to put here as a parenthetical continuation of the theme “opposition to resettling and rebuilding Judah” (see Introduction: Interpretative Challenges). He first referred to the opposition from Israel’s enemies under King Ahasuerus (a regal title) or Xerxes (ca. 486–464 B.C.), who ruled at the time of Esther (4:6). Ezra 4:7–23 then recounts opposition in Nehemiah’s day under Artaxerxes I (ca. 464–423 B.C.) expressed in a detailed letter of accusation against the Jews (vv. 7–16). It was successful in stopping the work, as the king’s reply indicates (vv. 17–23). Most likely, this opposition is that also spoken of in Neh. 1:3. All this was the ongoing occurrence of severe animosity between the Israelites and Samaritans, which was later aggravated when the Samaritans built a rival temple on Mt. Gerizim (cf. John 4:9). The opposition to Zerubbabel picks up again at 4:24—5:2 during the reign of Darius I, who actually reigned before either Ahasuerus or Artaxerxes.
4:6 they wrote an accusation. The word translated “accusation” means “a complaint.” Satan, meaning “legal adversary” or “opponent,” is a related term.
4:7, 8 letter…letter. Two different words are used here. The first is an official document as opposed to a simple letter. The second is the generic term for letter. The context verifies the choices of two different terms, since two different letters are indicated.
4:8—6:18 Since this section contains predominantly correspondence, it is written in Aramaic (also 7:12–26) rather than Hebrew, generally reflecting the diplomatic language of the day (cf. 2 Kin 18:26; Is. 36:11).
4:10 Osnapper. Most likely another name for the Assyrian king Ashurbanipal, ca. 669–633 B.C. settled…cities of Samaria. The race of Samaritans resulted from the intermarriage of these immigrants with the poor people who were not taken captive to Nineveh (see note on v. 2 and 2 Kin. 17:24–41).
4:11 Artaxerxes. See note on vv. 6–23. beyond the River. West of the Euphrates River.
4:12 Jews. This name was generally used after the Captivity because the exiles who returned were mainly of Judah. Most of the people of the 10 northern tribes were dispersed and the largest number of returnees came from the two southern tribes.
4:13, 14 This accusation is full of hypocrisy. They did not relish paying taxes either, but they did hate the Jews.
4:15 the book of the records. An administrative document called a “memorandum” kept on file in the royal archives. city was destroyed. A reference to Jerusalem’s destruction by the Babylonian king Nebuchadnezzar (ca. 586 B.C.).
4:19 And I gave the command. The line might better be translated “I established a decree.” In other words, this was no simple routine order given to one person, but rather a major edict to a large group of people.
4:21 Now give the command. No small order for one or two workers, but rather the efforts of 50,000 were called to a halt. The king was commissioning a decree of great significance. The original language calls for the difference. This decree would not lose its authority until the king established a new decree.
4:23 letter. Another official document, as opposed to a generic letter, came from Artaxerxes, transfer of authority to the regional leaders to establish the decree. Without the king’s official administrative correspondence, the decree could not be established.
4:24 ceased…discontinued. For 16 years, from 536 B.C. to 520 B.C., work on rebuilding was halted.
Ezra 5
5:1 Haggai and Zechariah. The book of Haggai is styled as a “royal administrative correspondence” (cf. Hag. 1:13) sent from the Sovereign King of the Universe through the “messenger of the LORD,” Haggai (Hag. 1:13). Part of its message is addressed specifically to Zerubbabel, the political leader, and Joshua, the religious leader, telling them to “take courage and work” on the temple because God was with them (Hag. 2:4). These two prophets gave severe reproaches and threats if the people did not return to the building and promised national prosperity if they did. Not long after the exiles heard this message, the temple work began afresh after a 16-year hiatus. See notes on Haggai and Zechariah.
5:2 prophets of God. These would be in addition to Haggai and Zechariah.
5:3 Tattenai. Most likely a Persian official. Who has commanded you. In other words, “Who issued you a royal decree to build?” Cf. Ezra 5:9.
5:5 But the eye of their God was upon the elders. God’s hand of protection which led this endeavor allowed the work to continue while official communication was going on with Darius, the Persian king (see note on 4:5).
5:8 heavy stones, and timber. This technique of using beams and stone blocks was a well known form of wall construction. The reason for mentioning it here was it seemed to be a preparation for conflict, or battle. Including this piece of information served as a threat to the Persian official who wanted no such conflict.
5:11 they returned us an answer. They sent back a report (official document for the archives). a great king of Israel. Solomon built the first temple (ca. 966–960; 1 Kin. 5–7).
5:12 gave them into the hand of Nebuchadnezzar. The expression is used commonly in royal administrative correspondence when a more powerful administrator, such as a king, relinquishes some of his authority to an underling and yet keeps the lower administrative official completely under his command. The point here is that God, as king of the universe, satisfied His wrath by relinquishing the authority for this administrative action to Nebuchadnezzar. The greatest king the ancient Near East has ever known was merely a petty official in the administration of the sovereign LORD.
