Esdras 6
Bob Utley · You Can Understand the Bible
Esdras 6:1-5
6:1 "King Darius" This Persian ruler reigned from 522 to 486 B.C. He was a very strong and effective ruler. Special Topic: Kings of Persia ▣ "archives" This is literally "house of texts." At this point in time, they would include cuneiforms, tablets, and papyrus and/or leather scrolls (cf Ezra 6:2). These special buildings (temples) were usually the storage places of treasures as well as official documents. 6:2 "Ecbatana in the fortress" This name means "place of gathering" (BDB 1079). Xenophon, in his Cyropaedia, 8.6.22, says that Cyrus lived in the city of Babylon (capital of Babylon) in the winter, in the city of Susa (also called Sushan, capital of Elam) in the spring, and the city of Ecbatana (capital of Media) in the summer. We learn from other historical evidence that Cyrus II stayed in Ecbatana during his first year of reign and this is where the documents concerning the Jews and other peoples' repatriations were found. This is archaeological confirmation of the historicity of these historical records. The word "fortress" (BDB 1084) can mean (1) a castle; (2) a temple (cf. 1 Chr. 29:1,19; Neh. 2:8); or (3) a fort (Akkadian). NASB, NJB, REB, JPSOA "Memorandum" "written thus" "A record" TEV, LXX "record" Davidson, Analytical Hebrew and Chaldee Lexicon of the Old Testament, p. CL, says it is from a Chaldean (Babylonian) root "to record" or "to remember," therefore, a memorandum (BDB 1088, KB 1853). 6:3 "Cyrus the king issued a decree" This occurred in 538 b.c. It is recorded in Hebrew in chapter 1, in Aramaic here in chapter 6. Some scholars think that chapter 1 was the verbal decree and chapter 6 was the written decree for the Archives. This seems possible because the Jews did not have written documentation for their claims concerning the decree of Cyrus. The historicity of this decree is confirmed by a similarly written Persian decree addressing the request for the rebuilding of an Elephantine Jewish worship center in Egypt. ▣ "be rebuilt" This VERB (BDB 1084) is a Hithpael IMPERFECT used in a JUSSIVE sense. "let its foundations be retained" "let the foundations of it be firmly laid" NRSV, TEV "the place where sacrifices are offered" "its foundations retained" "fire-offerings brought" "let its foundations be laid" The two main options are the same consonants with different vowel points. The UBS Text Project, p. 505, suggests "and its foundations" (a "B" rating). In the ANE to rebuild on the same foundation meant continuity and legitimacy. ▣ "its height being 60 cubits and its width 60 cubits" The size was specific to keep the cost of construction within limits. Cyrus let all the people groups exiled by Assyria and Babylon return home and rebuild their national temples, therefore, cost was a factor (cf. Ezra 6:4). It is just possible that the 60 cubits was meant to parallel Solomon's temple ("its foundations be retained," Ezra 6:3, cf. 1 Kgs. 6:2). Several aspects of the rebuilding effort mimic Solomon's temple (i.e., length ‒ 60 cubits, width ‒ 20 cubits, and height ‒ 30 cubits). If this is true then the "20 cubit width" found in the Peshitta may be accurate. The MT also has a variant as to the height of the temple, "60 cubits seems inappropriate (unless one assumes the 120 cubits of 2 Chr. 3:4 to refer to the temple itself). Also notice the MT does not record the length at all. Some textual confusion has occurred. ▣ "cubits" The ancients used parts of the human body for measurement. People of the ANE used the following width between the outstretched arms length from elbow to middle finger (cubit) width from outstretched thumb to little finger (span) length between all four fingers of a closed hand (handbreadth) The cubit (BDB 52, KB 61) was not completely standardized, but there were two basic lengths: normal male's elbow to middle finger (about 18 inches, cf. Deut. 3:11) royal cubit was a bit longer (about 20 inches, cf. 2 Chr. 3:3; Ezek. 40:5; 43:13) 6:4 "huge stones" This does not refer to the huge stones of Solomon's Temple, but to stones so large that they had to be rolled. See note at Ezra 5:8. ▣ "one layer of timbers" The Aramaic term "new" (hdt, BDB 1092) is probably a scribal variant for "one" (hd, BDB 1079, cf. NIDOTTE, vol. 2, p. 30). This involves the change of one Hebrew letter and seems to fit the archaeological evidence of the architecture involved in the temples of this period and this locality (e.g., Ezra 5:8; 1 Kgs. 6:36; 7:12). This design may have been to help prevent earthquake damage or collapse. However, the Septuagint and many scholars believe this refers to "stories" (vertical), not sections of walls (horizontal). The term "layer" is uncertain (BDB 1102). If it does refer to "stories" then another affinity to Solomon's temple is mimicked (Solomon's temple had several stories). This would then denote three of stone and one of wood, which would make it taller and longer (cf. Ezra 6:3, i.e., 60 cubits vs. 30 cubits) than Solomon's temple! But this does not fit Ezra 3:12-13; Haggai 2:1; and Zech. 4:10. It is better to relate it to the cultural period of architectural design of earthquake resistant walls. ▣ "let the cost be paid from the royal treasury" The VERB (BDB 1095, Hithpael IMPERFECT) is used in a JUSSIVE sense. 6:5 There is another series of commands. "be returned" (BDB 1117, Haphel IMPERFECT) used in a JUSSIVE sense "brought" (BDB 1090, "go," Peal IMPERFECT) used in a JUSSIVE sense "put" (BDB 1102, "deposit," Aphel IMPERFECT) possibly also used in a JUSSIVE sense ▣ These utensils are described in Exod. 25:29 (cf. 1 Kgs. 7:50); Num. 7; and 2 Kgs. 25:13-16. They are discussed in Ezra 1 as being returned by the Persian government to Sheshbazzar to take back to the temple in Jerusalem.
Esdras 6:6-12
6:6 For information on these people and their governmental offices see Ezra 5:3. NASB, NJB, Peshitta "keep away from there" "keep yourselves far from there" "keep away" "stay away from the Temple" "keep away from the place" "stay away from that place" "though being far away from there" This phrase is literally "far be from there." It is an Aramaic legal idiom also found in Egyptian papyri of this period (cf. The Expositor's Bible Commentary, vol. 4, p. 643). The VERB (BB 1089, KB 1858) is a Peal IMPERATIVE PLURAL. The command is both physical and mental (BDB 113, "keep aloof"). It may be an Aramaic legal idiom (Anchor Bible, vol. 14, p. 50). Notice that the Persian leaders who officially initiated the inquiry are now commanded to stop hindering the work and stay away (Ezra 6:7) pay for the work (without delay, Ezra 6:8) provide the necessary sacrificial animals and other items the priests needed for annual as well as aily offerings (cf. Ezra 6:9) 6:7 "Leave this work. . .alone" This is another Peal IMPERATIVE (BDB 1114). ▣ "rebuild" This VERB (BDB 1084, Peal IMPERFECT) is used in a JUSSIVE sense. ▣ "on its site" See note at Ezra 5:15. Apparently the use of ancient foundations was a Near Eastern way of showing continuity with previous generations. 6:8 Darius is following Cyrus' decree by funding the project from the Persian royal treasury. 6:9 "Whatever is needed, both young bulls, rams, and lambs for a burnt offering" Obviously the Persian Archives received information from the Jews because they knew exactly the type of sacrifices which needed to be offered (cf. Exod. 29:38ff; Lev. 2:1; Num. 28:llff). From other archaeological finds it is clear that the Persians made the effort to know the regulations and cultus of the religions of their empire. ▣ "salt" Salt was to be a part of every sacrifice (cf. Lev. 2:13; Num. 18:19; Ezek. 43:24). Salt was a cultural sign and symbol of a covenant (cf. 2 Chr. 13:5). It was an idiom of fellowship and loyalty (cf. Ezra 4:14). 6:10 "may offer acceptable sacrifices to the God of heaven and pray for the life of the king and his sons" This "acceptable sacrifices" (BDB 1102, cf. Dan. 2:46) is a Hebrew (BDB 629) idiom, "soothing aroma" (e.g., Gen. 8:21; Exod. 29:18,25,41; Lev. 1:9,13,17; 26:31), which denoted an acceptable offering that corresponded to YHWH's specifications, directions, as well as the proper motive. This fits in perfectly with the Persian religious world-view as we understand it from Cyrus, Cambyses, Darius, and later, Artaxerxes. Although they were Zoroastrians they sought the good will of the national gods of the ancient Near East by repatriating their peoples, rebuilding their temples, and by making sure the regular sacrifices were done appropriately. Their actions had more to do with self-interest and superstition than religious zeal. 6:11 This verse has three IMPERFECTs used in a JUSSIVE (command) sense (Ezra 6:12; 7:21 also have two IMPERFECTs used in the same way). This royal threat was serious! NASB, NRSV, NJB, JPSOA, LXX "impaled" "hanged" "flogged" "crucify" This VERB (BDB 1099, Hithpael IMPERFECT) is used in a JUSSIVE sense. Whatever the exact meaning, it was a public display of capital punishment used as a deterrent (cf. Gen. 40:22; 41:13; Deut. 21:23; Dan. 2:5; 3:29). Verse 11 is typical of the curse formulas used to insure compliance to royal edicts. ▣ "his house shall be made a refuse heap on account of this" The Septuagint, I Esdras 6:32, and JPSOA have "forfeit." However, the rabbinical understanding is reflected in the Aramaic Targums, which translate this as "dung-hill" (cf. 2 Kgs. 10:27; Dan. 2:5). Reducing criminals' homes and possessions to rubbish was a common practice in the ancient Near East to humiliate both the offender and his family. The ultimate cultural insult would be to turn the site of the home into a public latrine. 6:12 "the God who has caused His name to dwell there" This follows the covenant phrasing of Deuteronomy (cf. Deut. 12:5,11,13-14,18; 26:2; and Exod. 20:24). This became a reference to Mount Moriah in Jerusalem (cf. Gen. 22:2; 1 Chr. 21:18-27; 2 Chr. 3:1) where, later, Solomon's Temple was built. Special Topic: "The Name" of YHWH
Esdras 6:13-15
6:13 As Darius commanded "with all diligence" (BDB 1082, cf. Ezra 6:12), these officials responded "with all diligence" (Ezra 6:13). 6:14 "the elders of the Jews were successful in building" This same VERB (BDB 1109) was used to describe their work in Ezra 5:8 before these Persian leaders started their accusations and litigation. ▣ "according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes" This is the mystery of divine sovereignty (i.e., Prophets' message and God's command) and human free will (decrees of Cyrus, Darius, and Artaxerxes, as well as the actions of the Jewish leaders). Both God's will and human will combined to accomplish the task. This is true in every area of life. Special Topic: Covenant Special Topic: Election/Predestination vs. Human Free Will ▣ "Cyrus, Darius, and Artaxerxes king of Persia" The decrees of Cyrus and Darius dealt with the rebuilding of the temple, while Artaxerxes' decree dealt with the rebuilding of the walls of Jerusalem. There is a 57-year gap between Ezra 6 (temple) and Ezra 7 (walls). Special Topic: Kings of Persia 6:15 "This temple was completed on the third day of the month Adar; it was the sixth year of the reign of King Darius" This date is mentioned in I Esdras 7:5 and Josephus' Antiq. 11.4.7. It would be 516 B.C., exactly seventy years from the destruction of the temple under Nebuchadnezzar II (cf. Jer. 25:9-13). Special Topic: ANE Calendars
Esdras 6:16-18
6:16 "and the rest of the exiles" Who could this refer to? Possibly (1) converts to Judaism who were converted while they were also in exile (cf. Ezra 6:21). Or (2) it could refer to those Jews who remained in Palestine, but did not participate in pagan or synergistic worship (cf. Ezra 6:21). 6:17 "as a sin offering for all Israel 12 male goats" Although a detailed description of the sacrifices for the dedication is listed (much smaller than Solomon's dedication, cf. 1 Kgs. 8:63), the Day of Atonement (cf. Lev. 16) is never mentioned in Ezra or Nehemiah. Special Topic: The Number Twelve ▣ "for all Israel 12 male goats, corresponding to the number of tribes of Israel" It was important for the returning Jews (mostly from the southern tribes called Judah) to affirm they represented all the family of Abraham, Isaac, and Jacob. Most of the northern ten tribes taken into captivity by Assyria (722 B.C., fall of Samaria) never returned to Palestine. Nevertheless these were the covenant people of God. The promises and covenants of YHWH also belonged to them! Special Topic: Covenant Promises to the Patriarchs 6:18 "the priests of their divisions" The law of Moses stipulated the special tribe of temple servants (i.e., Levi, cf. Num. 3:6; 8:6-22; 18:1-7; 1 Chr. 6), but it was David who organized them into 24 orders who took turns serving in the temple (cf. 1 Chr. 23-24; 2 Chr. 35:4-5). Only four orders returned under Zerubbabel (cf. chapter 2). ▣ "the book of Moses" This would have been a way to show the validity of the returning exiles as the people of God! Special Topic: Moses' Authorship of the Pentateuch
Esdras 6:19-22
6:19 The Aramaic section concludes at Ezra 6:18 and the Hebrew resumes until Ezra 7:12-26, which again is Aramaic. 6:20 "all of them were pure" This phrase is similar in purpose to Ezra 3:1 (i.e., "gathered as one man"), which denotes the unity of the Jews during this difficult but victorious period. 6:21 "all those who had separated themselves" God demanded that His people be different from "the nations" (cf. Deuteronomy 7). They were to love and obey the covenant God of Israel. This "separation" involved those who never compromised with pagan cultures and those who repented and turned from their involvement with pagan culture. Either of these could eat the Passover. God is the compassionate, slow to anger, abounding in covenant loyalty (cf. Neh. 9:17) One! Israel was meant to disclose YHWH to the world, but she failed (cf. Ezek. 36:22-38). Covenant obedience is crucial! ▣ "to seek the Lord God of Israel" The opposite of "separate from" (Ezra 6:21) is "to seek" (BDB 205, KB233, Qal INFINITIVE CONSTRUCT). Good parallels of the necessity of seeking and the promise of finding are 1 Chr. 28:9 and 2 Chr. 7:14. Humans seek and YHWH reveals Himself. He satisfies the human longing and searching for fellowship and intimacy with the God in whose image we were created (cf. Deut. 4:29). However, there are covenant conditions (cf. 1 Chr. 15:2). 6:22 "the king of Assyria" If literal, this seems to be out of place and unexplainable! This may refer to Cyrus or Darius (cf. Josephus', Antiq. 11.4.8). The Persian king used several titles (i.e., Ezra 5:13, Cyrus is called "King of Babylon"). Nehemiah uses this title as a collective term for all the kings of the eighth through fifth centuries in Neh. 9:32.