Esdras 8
Bob Utley · You Can Understand the Bible
Esdras 8:1-14
8:l-14 This is a list of those Jewish people who returned from exile in Babylon with Ezra. They are, for the most part, members of the same families who returned under Zerubbabel. This list begins with two priests and one descendant of the royal line of David. In a sense this parallels Zerubbabel (royal line) and Jeshua (family of Aaronic High Priest). The author is trying to show that both groups of leaders (royal and priestly) were also involved in the third return Sheshbazzar, cf. Ezra 1, under Cyrus Zerubbabel/Jeshua, cf. Ezra 2-6, under Darius Ezra, some 57-58 years later, under Artaxerxes I) 8:1 "with me" This shows that Ezra himself is writing or dictating his own experience. Ezra's actions continue in Neh. 7:72-8:18. "I" sections are present in both Ezra and Nehemiah, which show they are two separate books even though they are combined in Hebrew tradition. 8:2 "the sons of Phinehas, Gershom" Phinehas was a son of Eleazar and grandson of Aaron (cf. Exod. 6:25; 1 Chr. 6:4,50; 9:20; I Esdras 8:2). In this context, we learn that he was the father of Gershom, a priest who returned with Ezra. He was a relative of Ezra (cf. Ezra 7:5). ▣ "the sons of Ithamar, Daniel" Ithamar was one of the four sons of Aaron (cf. Exod. 6:23). Daniel, one of his descendants, returned with Ezra. Daniel is also listed as a priest in Neh. 10:6. Nothing else is known about him. Ithamar's descendants', Eli's (cf. 1 Sam. 2:12-16) and Abiathar's (cf. 1 Kgs. 2:27) actions caused this family of priests to be depreciated in importance and service. Jeremiah was of this family. ▣ "the sons of David, Hattush" After the list of priests, there is a mention of the royal line of Judah, Hattush. He is mentioned in the Davidic genealogy of 1 Chr. 3 (cf. Ezra 8:22) and in the extra-canonical book I Esdras 8:29. 8:3 "sons of Shecaniah" This man was a relative of Zerubbabel (also of the royal line of Judah) listed in 1 Chr. 3:21-22. Because of the recurrent pattern in this context, he may be related to Hattush and not Parosh (cf. Rotherham's Emphasized Bible, p. 475 and The NET Bible, p. 720). ▣ "Parosh" This name appears several times in Ezra and Nehemiah as an Israelite family that returned with Zerubbabel. A descendant by the same name was active in rebuilding the walls of Jerusalem (cf. Ezra 2:3; 8:3; 10:25; Neh. 3:25; 7:8; 10:14; and I Esdras 8:30). ▣ "Zechariah" Several persons by this name are listed in the returnees with Ezra (cf. Ezra 8:3,4,11,16; 10:26). This one was a descendant of Parosh. The NASB is translated in such a way that it implies he is related to Shecaniah, which would make him of the tribe of Judah, but the Hebrew seems to separate this man into another group, not necessarily from any specific tribe. 8:4 "Pahath-moab" This is a leader of the returning Jews who is mentioned several times (cf. Ezra 2:6;8:4; Neh. 3:11; 7:11; 10:14). The name implies that this large clan was from the area of Moab or they served David there (cf. 1 Sam. 22:3-4). Two thousand eight hundred and twelve of his descendants returned under Zerubbabel and 200 more under Ezra. 8:5 "Zattu" This name is omitted in the Hebrew text, but is included in the Septuagint and I Esdras 8:32. It is also missing in the Peshitta. He is the head of a large family that returned with Zerubbabel (cf. Ezra 2:8; 8:5; Neh. 7:13; I Esdras 8:32). A large number returned with Zerubbabel (i.e., 945 males) and possibly 300 more males with Ezra (cf. I Esdras 8:32). The UBS Text Project, p. 508, gives its inclusion a "B" rating (some doubt). ▣ "Shecaniah" I Esdras 8:32 makes him a descendant of Zattu and son of Jahaziel. 8:6 "Adin" This man's descendants (i.e., Jonathan, Ebed) returned to Jerusalem under Zerubbabel in 454 (cf. Ezra 2:15) and under Ezra 50 more males made the long trip from Babylon to Judah. 8:7 "Elam" This name, like Pahath-moab, may reflect the area to which these Jewish men were exiled (cf. Ezra 2:7). There is another group from this area mentioned in Ezra 2:31. The first group had 1,254 who returned under Zerubbabel (cf. Ezra 2:7; Neh. 7:12; I Esdras 5:12). In this text a second group returns under Ezra with Athaliah, Jeshaiah, and 70 males. 8:8 "Shephatiah" This is another family who returned under Zerubbabel with 372 males (cf. Ezra 2:4), and later, under Ezra (8:8; I Esdras 8:34) another 81 or 82 (which included Michael and Zebadiah). The parallel non-canonical account in I Esdras puts their numbers as 472 and 71 (cf. I Esd. 5:9). 8:9 "Joab" This family is related to Pahath-moab (cf. Ezra 2:6; Neh. 7:11). They returned with 2,812 males under Zerubbabel and 218 plus (Jehiel and Obadiah) with Ezra (8:9). 8:10 "Bani" This family is listed in Ezra 2:10 as bringing 642 males back with Zerubbabel (cf. I Esd. 5:12). Nehemiah 7:15, which is a parallel genealogy, has "Binnui" and lists the returning males as 648. Many scholars believe this refers to the same person, which is surely possibly, but the mentioning of both "Bani" and "Binnui" in Ezra 10:38 makes one wonder. The name is omitted in the Hebrew text and the Peshitta, but is present in the several manuscripts of the Septuagint, as well as I Esdras 8:36. The UBS Text Project, p. 508, gives its inclusion a "B" rating (some doubt). 8:11 "Bebai" This is another family who returned under Zerubbabel with 623 males (cf. Ezra 2:11; Neh. 7:16 has 628). Then later under Ezra another 28-29 (cf. Ezra 8:11, which includes Zechariah). 8:12 "Azgad" This name means "Gad is strong" (BDB 739) and may reflect a tribal origin. This family returned initially under Zerubbabel with 1,222 males (cf. Ezra 2:12; Neh. 7:17; I Esd. 5:13) and then later under Ezra another 110 plus (including Hakkatan and Johanan, cf. Ezra 8:12). 8:13 "Adonikam" The name (BDB 12) means "the Lord has arisen." This family returned under Zerubbabel with 666 or 667 males (Neh. 7:18). They are mentioned again here by three proper names and 60 males as returning under Ezra (cf. I Esd. 5:14; 8:39). ▣ "the last ones" "of the last sons of" "those who came later" "(they returned at a later date)" "the younger sons" "the last" "who were the last" "they were last" This possibly means that the whole family returned, some with Zerubbabel, and the rest, at a later time, with Ezra. It is obvious from these English translations that the phrase's meaning is uncertain. BDB (p. 30) supports the NRSV and TEV's understanding as an ADJECTIVE of time. 8:14 "Bigvai" This is a significant family that returned with Zerubbabel (cf. Ezra 2:2; Neh. 7:7). He is listed in Ezra 2:2 and then the number of males who returned is given in Ezra 8:14 as 2,056. Two of his sons and 70 males returned with Ezra (8:14; I Esd. 5:14; 8:14, which says they came from Persia). NASB, NKJV, REB "Zabbud" NRSV, TEV, NIV, JPSOA "Zaccur" NJB, LXX "Azbud" "Zekor" The NASB follows the Kethiv (written) of the Hebrew text (MT), but NRSV follows the Qere (read) of the MT (and the Peshitta). The UBS Text Project, p. 508, gives "Zaccur" a "D" rating (highly doubtful).
Esdras 8:15-20
8:15 "Ahava" This is apparently the name of a district, a river, or a city in Babylon where Ezra camped and prepared for his journey to Jerusalem. The location has never been found and the meaning of the name is uncertain (BDB 13). The non-canonical book of I Esdras calls the river "Thares" (cf. I Esd. 8:41,61). ▣ "I did not find any Levites there" There was a good number of priests but they needed more Levites to help them in their temple work. The Levites did the more manual and mundane work of the temple routine. Therefore, they encouraged Ezra to find and recruit more of them. Special Topic: Levitical Priests 8:16 "Ariel" This name (BDB 72) means "lion" or "lioness" of God (El). It is a cryptic way of referring to Jerusalem (cf. Isa. 29:1,2,7), but here it appears as a proper name, so too, of a man of Moab (cf. 2 Sam. 23:20; 1 Chr. 11:22). ▣ "leading men" This is the Hebrew term for "head" (BDB 910) PLURAL. It is uncertain if they are priests, tribal leaders, or heads of clans (families). Names like Zechariah were very common and it is uncertain if the same name in Ezra 8:3 refers to the same person as Ezra 8:11 or 16. Probably there are three different persons by this name who returned with Ezra. NASB, TEV "teachers" "men of understanding" "who were wise" "judicious men" "prominent men" "the instructors" "intelligent people" "all leaders" The Hebrew VERB (BDB 106, KB 122, Hiphil PARTICIPLE) means "one with discernment" or "understanding." It became the title for teachers in later Judaism. In this period the Levites functioned as the teachers, but these two men are not identified as Levites. 8:17 "Casiphia" This word (BDB 494) seems to be a place location in Babylon (but unidentified), either of a large Jewish settlement or a well-known Jewish school. Some scholars even think it could possibly be a Jewish sanctuary similar to the one in Egypt mentioned in the Elephantine papyri. ▣ "Iddo and his brothers, the temple servants" Does this verse imply that Iddo was related to the Nethinim (cf. NIDOTTE, vol. 3, pp. 203-204) Nethinim refers to non-Jews who were captured foreigners in Israel's past and now had become temple slaves (cf. Ezra 8:20) Nethinim here simply means temple servants (i.e., Levites, cf. Ezra 8:18-19) 8:18 "Mahli" He was a descendant of one of the three sons of Levi (Gershon, Kohath, and Merari, cf. Num. 3:17). Merari's sons were assigned the task of helping to move the tabernacle (cf. Num. 4:29-33). Mahli was a descendant of Merari (cf. 1 Chr. 6:47).
Esdras 8:21-23
8:21-23 This is a very personal note which reveals the heart of Ezra. Nehemiah did exactly the opposite (i.e., request troops), but also from a stance of faith (cf. Neh. 2:7-9). It must be remembered that Ezra had a religious purpose and Nehemiah had a political purpose. Ezra's faith was expressed in (1) words to Artaxerxes and (2) prayers and fasting to God. Witness and action! It must be remembered that Ezra will take a large amount of precious metal from the king and other Jews (cf. Ezra 8:25). The amount was staggering, yet he asked for no protection! 8:21 NASB, NRSV "a safe journey" NKJV, Peshitta "the right way" "lead us on our journey" "for a successful journey" REB, LXX "a straightforward journey" "a smooth journey" The literal Hebrew construct is "a straight way" (BDB 202 plus 449). God's will and teachings are often characterized as a way or path (cf. Ps. 1:1; 119:105; Pro. 4:10-19). The early church was first called "the Way" (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22 and possibly 18:25,26). Biblical faith is a lifestyle response to God. The term "straight" is a crucial theological term often used to describe God's character, but here it is used in its non-theological connotation of a safe or successful trip. 8:22 Ezra's words to the king are a good example of a proverbial statement structured in poetic antithetical, parallel lines.
Esdras 8:24-30
8:24 NASB, NRSV, REB, LXX "set apart" "separated" TEV, NJB "chose" JPSOA, Peshitta "selected" The Hebrew VERB (BDB 95, KB 110, "to divide," Hiphil IMPERFECT) means to make special note of someone or some thing to serve God. It was used of God selecting Israel, Lev. 20:24; Num. 16:9 Moses selecting the Levites, Num. 8:14 God selecting the tribe of Levi, Deut. 10:8 David selecting the sons of Asaph, Herman, and Jeduthun to be temple musicians, 1 Chr. 25:1 Ezra's selection to care for the special offerings for the temple (in this text) It has the connotation of a divinely-led selection of persons for an assigned task. ▣ "the leading priests" The NASB (1995 Update) translation uses the English word "leader/leading" several times in this chapter. "leading men," Ezra 8:16 (BDB 106, i.e., "Men of understanding, e.g., Neh. 10:28) "the leading man," Ezra 8:17 (BDB 910, "head" e.g., 8:29) "leading priests," Ezra 8:24,29 (BDB 987, "officials," "rulers," e.g., Ezra 7:28; 8:20,25; 10:8,14) Also note that Sherebiah seems to be called a priest when Neh. 12:24 calls him a Levite. I Esdras 8:54 shows the distinction by adding "and" before his name in Ezra 8:24 (cf. Derek Kidner, Tyndale Commentary Series, "Ezra and Nehemiah," p. 66 and The Anchor Bible, vol. 14, p. 67). 8:26 "talents" See Special Topic: Ancient Near East Weights and Volumes. 8:27 "fine shiny bronze" NKJV, NRSV, LXX "fine polished bronze" "fine bronze" "fine burnished copper" "fine red copper" "shining bronze" "fine Corinthian brass" This term (BDB 843, KB 1007) occurs only here in the hophal (PARTICIPLE). Its color ranges from yellow to gold. 8:28 "You are holy to the Lord" "Holy" is the Hebrew term kadosh (BDB 871, KB 1076, VERB 1072). It has a similar connotation to "set apart" of Ezra 8:24 (i.e., set apart for God's service). Special Topic: Holy 8:29 "Watch and keep" These VERBS (BDB 1052, KB 1638 and BDB 1036, KB 1581) are both Qal IMPERATIVES. They have similar meanings and are used for emphasis.
Esdras 8:31-34
8:31 "the hand of our God was over us" See notes at Ezra 7:6,9,28; 8:18,22. 8:32 One wonders if these "three days" are related to the three days of fasting and prayer of Ezra 8:15 and 21. Ezra prayed before he left and maybe he also had a time of thanksgiving and prayer when he arrived (cf. Ezra 8:21,25; Neh. 2:11).
Esdras 8:35-36
8:35 NASB, NJB "the exiles" "the children" NRSV, JPSOA "the returned exiles" "those who had returned from exile" REB, LXX "those who had returned from captivity" "those who had been carried away captive" The literal phrase is "sons of exile," which is the use of "son" to denote a characteristic of a group, which is common in Hebrew. This phrase is repeated several times in Ezra (cf. Ezra 4:1; 6:19,20; 8:35; 10:7,16). ▣ "12 bulls, 96 rams, 77 lambs, 12 male goats" Each of these is divisible by 12 except for the lambs. However, in I Esdras 8:56 (which may be the correct list of names and numbers) it has 72 instead of 77, which may be the correct number. The Jews were very fond of the number 12 and although Ezra does not try to assert that all twelve tribes return, the Jews use this number often. Special Topic: The Number Twelve. Special Topic: Sacrifices in Mesopotamia and Israel and their Significance 8:36 This verse shows that the political problems documented in Ezra 6 have been overcome.