Ezra Leads the Return with Fasting, Trust, and Sacred Stewardship

Ezr 8:3-12 Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz. , Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st , that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly , that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly , that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases.

This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr.

8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text.

For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words.

In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions.

Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i. e. , with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel.

The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:3-12 Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz. , Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st , that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly , that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly , that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases.

This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr.

8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text.

For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words.

In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions.

Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i. e. , with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel.

The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:3-12 Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz. , Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st , that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly , that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly , that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases.

This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr.

8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text.

For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words.

In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions.

Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i. e. , with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel.

The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:3-12 Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz. , Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st , that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly , that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly , that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases.

This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr.

8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text.

For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words.

In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions.

Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i. e. , with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel.

The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:3-12 Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz. , Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st , that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly , that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly , that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases.

This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr.

8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text.

For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words.

In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions.

Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i. e. , with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel.

The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:3-12 Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz. , Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st , that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly , that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly , that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases.

This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr.

8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text.

For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words.

In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions.

Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i. e. , with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel.

The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:3-12 Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz. , Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st , that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly , that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly , that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases.

This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr.

8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text.

For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words.

In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions.

Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i. e. , with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel.

The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:13 The addition אחרנים, last (comp. 2Sa 19:12), is thus explained by J. H. Mich. : respectu eorum qui primum cum Zorobabele sub Cyro in patriam redierunt c . ii. 13. Bertheau, however, considers this explanation untenable, because אחרנים stands in the present series only with the sons of Adonikam, while it is nevertheless certain, that many families belonging also to other races than this had returned with Zerubbabel, in comparison with whom all who returned with Ezra might be called last .

This reason, however, is not conclusive; for in Ezr 8:13 the further statement also differs, both in form and matter, from those in the former verses. Here, instead of the name of the head of the house, we read the words “last, and these their names;” whereupon three names are given, and not till then וגו ועמּהם, “and with them sixty males. ” Here, then, it is not the head of the house who is named, but in his place three heads of families, amounting together to sixty males.

Now, as these three families did not form a house, these sixty sons of Adonikam who returned with Ezra are, with regard to the six hundred and sixty-six sons of Adonikam who returned with Zerubbabel, designated the last, or last arrived, and thus comprised with them as one house.

Ezr 8:14 Of the sons of Bigvai also two heads are named, Uthai and Zabbud, and with them seventy males. In 1 Esdr. 8:40, the names Uthai and Zabbud are corrupted into Οὐθὶ ὁ τοῦ Ἰσταλκούρου. The total number of individuals belonging to these twelve races, who returned with Ezra, amounts, according to the Hebrew text, to 1496 males and fifteen heads; according to 1 Esdras, to 1690 males, and the thirteen heads of the twelve races, without reckoning the priests and sons of David, whose numbers are not stated.

Account of the journey. - Ezr 8:15 The assembling of the expedition. When the Israelites who were about to return to Jerusalem had assembled, and were ready for starting, Ezra perceived that there were no Levites among them. He then sent for certain chief men among them, and by means of the influence of Iddo, the chief at the place Casiphia, induced a number of Levites and Nethinim to determine on joining the expedition (Ezr 8:15).

He then proclaimed a fast at the place of meeting, for the purpose of supplicating God to grant them a prosperous journey (Ezr 8:21).

Ezr 8:15-17 The travellers assembled at the river Ahava, where they encamped three days. In Ezr 8:15 the river is designated אל־אהוא הבּא, i. e. , either which comes (flows) towards Ahava, or flows into Ahava; in Ezr 8:21 it is more briefly called אהוא נהר, and in Ezr 8:31 אהוא נהר, which may mean the river of Ahava, of the region or district called Ahava, or, after the analogy of פּרת נהר, merely the river of the name of Ahava.

It is doubtful which of these meanings is correct, the name Ahava being still unexplained. Comp. the various conjectures in A. G. F. Schirmer, observationes exeg. crit. in libr. Esdrae , Vratisl. 1820, p. 28ff. The connection points to a place or district in the neighbourhood of Babylon; hence Bertheau is inclined to regard Ahava as a tributary or canal of the Euphrates, flowing through a place, perhaps only a field or open space, of the same name, in the immediate neighbourhood of Babylon; while Ewald supposes it may be the river somewhat to the west or south of Euphrates, called by the Greeks Pallacopas, whose situation would suit the context, and whose name might arise from אהוא פלג, the river Ahwa or Aba.

The lxx gives the name Εὐί; in 1 Esdr. 8:40 and 61 we find Θερά, evidently a false reading. Josephus says quite generally, εἰς τὸ πέραν τοῦ Εύφράτου. - When Ezra, during the three days’ encampment at this place, directed his attention to the people and the priests (ב הבין, to give heed, Neh 13:7; Dan 9:23, and elsewhere), he found no Levites among those who had assembled.

Ezr 8:16 He then sent several chief men to Iddo, the chief man in the place Casiphia, to beg him and his brethren to bring him servants for the house of God. The lxx translates ל אשׁלחה, “I sent to (or for) Eliezer,” etc. , which would mean to fetch them: “that I might then send them to Iddo. ” The Vulgate, on the other hand, and many expositors, understand ל as nota accus .

, like 2Ch 17:7, which is simpler. Of the nine men here designated as ראשׁים, the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, and Meshullam occur again in Ezr 10:15, Ezr 10:18-31, though we cannot certainly infer the identify of those who bear them. The appellation ראשׁים does not determine whether they belonged to the priesthood or laity. The two remaining are called מבינים, teachers; comp.

Neh 8:7, Neh 8:9; 1Ch 15:22; 1Ch 25:8, and elsewhere. Although this word is, in the passages cited, used of Levites, yet we cannot suppose those here named to have been teaching Levites, because, according to Ezr 8:16, there were as yet no Levites amongst the assemblage; hence, too, they could not be teachers properly so called, but only men of wisdom and understanding.

The Chethiv ואוצאה must be read ואוצאה: I sent them to (על, according to later usage, for אל); the Keri is ואצוּה, I despatched, sent them. Both readings suit the sense. The place Casiphia is entirely unknown, but cannot have been far from the river Ahava. Caspia, the region of the Caspian Sea, is out of the question, being far too remote. “I put words in their mouth to speak to Iddo,” i.

e. , I told them exactly what they should say to Iddo; comp. 2Sa 14:3, 2Sa 14:19. The words אדּו אחיו הנּתוּנים give no intelligible meaning; for אהיו we must, with the Vulgate, 1 Esdras, and others, read ואחיו: to Iddo and his brethren, the Nethinim, at the place Casiphia. This would seem to say that Iddo was one of the Nethinim. Such an inference is not, however, a necessary one; for the expression may also, like “Zadok the (high) priest and his brethren, the (ordinary) priests,” 1Ch 16:39, be understood to mean that Iddo, the chief man of that place, was a Levite, and that the Nethinim were, as a lower order of temple servants, called brethren of Iddo the Levite.

The circumstance that not only Nethinim, but also Levites, were induced by Iddo to join the expedition (Ezr 8:8), requires us thus to understand the words. אל לבית משׁרתים, servants for the house of God, are Levites and Nethinim, the upper and lower orders of the temple ministers. From Ezr 8:17 it appears that both Levites and Nethinim had settled in the place Casiphia, and that Iddo, as the chief man of the place, held an influential position among them.

No further inferences, however, concerning their settlement and employment can be drawn from this circumstance.

Ezr 8:15-17 The travellers assembled at the river Ahava, where they encamped three days. In Ezr 8:15 the river is designated אל־אהוא הבּא, i. e. , either which comes (flows) towards Ahava, or flows into Ahava; in Ezr 8:21 it is more briefly called אהוא נהר, and in Ezr 8:31 אהוא נהר, which may mean the river of Ahava, of the region or district called Ahava, or, after the analogy of פּרת נהר, merely the river of the name of Ahava.

It is doubtful which of these meanings is correct, the name Ahava being still unexplained. Comp. the various conjectures in A. G. F. Schirmer, observationes exeg. crit. in libr. Esdrae , Vratisl. 1820, p. 28ff. The connection points to a place or district in the neighbourhood of Babylon; hence Bertheau is inclined to regard Ahava as a tributary or canal of the Euphrates, flowing through a place, perhaps only a field or open space, of the same name, in the immediate neighbourhood of Babylon; while Ewald supposes it may be the river somewhat to the west or south of Euphrates, called by the Greeks Pallacopas, whose situation would suit the context, and whose name might arise from אהוא פלג, the river Ahwa or Aba.

The lxx gives the name Εὐί; in 1 Esdr. 8:40 and 61 we find Θερά, evidently a false reading. Josephus says quite generally, εἰς τὸ πέραν τοῦ Εύφράτου. - When Ezra, during the three days’ encampment at this place, directed his attention to the people and the priests (ב הבין, to give heed, Neh 13:7; Dan 9:23, and elsewhere), he found no Levites among those who had assembled.

Ezr 8:16 He then sent several chief men to Iddo, the chief man in the place Casiphia, to beg him and his brethren to bring him servants for the house of God. The lxx translates ל אשׁלחה, “I sent to (or for) Eliezer,” etc. , which would mean to fetch them: “that I might then send them to Iddo. ” The Vulgate, on the other hand, and many expositors, understand ל as nota accus .

, like 2Ch 17:7, which is simpler. Of the nine men here designated as ראשׁים, the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, and Meshullam occur again in Ezr 10:15, Ezr 10:18-31, though we cannot certainly infer the identify of those who bear them. The appellation ראשׁים does not determine whether they belonged to the priesthood or laity. The two remaining are called מבינים, teachers; comp.

Neh 8:7, Neh 8:9; 1Ch 15:22; 1Ch 25:8, and elsewhere. Although this word is, in the passages cited, used of Levites, yet we cannot suppose those here named to have been teaching Levites, because, according to Ezr 8:16, there were as yet no Levites amongst the assemblage; hence, too, they could not be teachers properly so called, but only men of wisdom and understanding.

The Chethiv ואוצאה must be read ואוצאה: I sent them to (על, according to later usage, for אל); the Keri is ואצוּה, I despatched, sent them. Both readings suit the sense. The place Casiphia is entirely unknown, but cannot have been far from the river Ahava. Caspia, the region of the Caspian Sea, is out of the question, being far too remote. “I put words in their mouth to speak to Iddo,” i.

e. , I told them exactly what they should say to Iddo; comp. 2Sa 14:3, 2Sa 14:19. The words אדּו אחיו הנּתוּנים give no intelligible meaning; for אהיו we must, with the Vulgate, 1 Esdras, and others, read ואחיו: to Iddo and his brethren, the Nethinim, at the place Casiphia. This would seem to say that Iddo was one of the Nethinim. Such an inference is not, however, a necessary one; for the expression may also, like “Zadok the (high) priest and his brethren, the (ordinary) priests,” 1Ch 16:39, be understood to mean that Iddo, the chief man of that place, was a Levite, and that the Nethinim were, as a lower order of temple servants, called brethren of Iddo the Levite.

The circumstance that not only Nethinim, but also Levites, were induced by Iddo to join the expedition (Ezr 8:8), requires us thus to understand the words. אל לבית משׁרתים, servants for the house of God, are Levites and Nethinim, the upper and lower orders of the temple ministers. From Ezr 8:17 it appears that both Levites and Nethinim had settled in the place Casiphia, and that Iddo, as the chief man of the place, held an influential position among them.

No further inferences, however, concerning their settlement and employment can be drawn from this circumstance.

Ezr 8:15-17 The travellers assembled at the river Ahava, where they encamped three days. In Ezr 8:15 the river is designated אל־אהוא הבּא, i. e. , either which comes (flows) towards Ahava, or flows into Ahava; in Ezr 8:21 it is more briefly called אהוא נהר, and in Ezr 8:31 אהוא נהר, which may mean the river of Ahava, of the region or district called Ahava, or, after the analogy of פּרת נהר, merely the river of the name of Ahava.

It is doubtful which of these meanings is correct, the name Ahava being still unexplained. Comp. the various conjectures in A. G. F. Schirmer, observationes exeg. crit. in libr. Esdrae , Vratisl. 1820, p. 28ff. The connection points to a place or district in the neighbourhood of Babylon; hence Bertheau is inclined to regard Ahava as a tributary or canal of the Euphrates, flowing through a place, perhaps only a field or open space, of the same name, in the immediate neighbourhood of Babylon; while Ewald supposes it may be the river somewhat to the west or south of Euphrates, called by the Greeks Pallacopas, whose situation would suit the context, and whose name might arise from אהוא פלג, the river Ahwa or Aba.

The lxx gives the name Εὐί; in 1 Esdr. 8:40 and 61 we find Θερά, evidently a false reading. Josephus says quite generally, εἰς τὸ πέραν τοῦ Εύφράτου. - When Ezra, during the three days’ encampment at this place, directed his attention to the people and the priests (ב הבין, to give heed, Neh 13:7; Dan 9:23, and elsewhere), he found no Levites among those who had assembled.

Ezr 8:16 He then sent several chief men to Iddo, the chief man in the place Casiphia, to beg him and his brethren to bring him servants for the house of God. The lxx translates ל אשׁלחה, “I sent to (or for) Eliezer,” etc. , which would mean to fetch them: “that I might then send them to Iddo. ” The Vulgate, on the other hand, and many expositors, understand ל as nota accus .

, like 2Ch 17:7, which is simpler. Of the nine men here designated as ראשׁים, the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, and Meshullam occur again in Ezr 10:15, Ezr 10:18-31, though we cannot certainly infer the identify of those who bear them. The appellation ראשׁים does not determine whether they belonged to the priesthood or laity. The two remaining are called מבינים, teachers; comp.

Neh 8:7, Neh 8:9; 1Ch 15:22; 1Ch 25:8, and elsewhere. Although this word is, in the passages cited, used of Levites, yet we cannot suppose those here named to have been teaching Levites, because, according to Ezr 8:16, there were as yet no Levites amongst the assemblage; hence, too, they could not be teachers properly so called, but only men of wisdom and understanding.

The Chethiv ואוצאה must be read ואוצאה: I sent them to (על, according to later usage, for אל); the Keri is ואצוּה, I despatched, sent them. Both readings suit the sense. The place Casiphia is entirely unknown, but cannot have been far from the river Ahava. Caspia, the region of the Caspian Sea, is out of the question, being far too remote. “I put words in their mouth to speak to Iddo,” i.

e. , I told them exactly what they should say to Iddo; comp. 2Sa 14:3, 2Sa 14:19. The words אדּו אחיו הנּתוּנים give no intelligible meaning; for אהיו we must, with the Vulgate, 1 Esdras, and others, read ואחיו: to Iddo and his brethren, the Nethinim, at the place Casiphia. This would seem to say that Iddo was one of the Nethinim. Such an inference is not, however, a necessary one; for the expression may also, like “Zadok the (high) priest and his brethren, the (ordinary) priests,” 1Ch 16:39, be understood to mean that Iddo, the chief man of that place, was a Levite, and that the Nethinim were, as a lower order of temple servants, called brethren of Iddo the Levite.

The circumstance that not only Nethinim, but also Levites, were induced by Iddo to join the expedition (Ezr 8:8), requires us thus to understand the words. אל לבית משׁרתים, servants for the house of God, are Levites and Nethinim, the upper and lower orders of the temple ministers. From Ezr 8:17 it appears that both Levites and Nethinim had settled in the place Casiphia, and that Iddo, as the chief man of the place, held an influential position among them.

No further inferences, however, concerning their settlement and employment can be drawn from this circumstance.

Ezr 8:18-19 The delegates sent to Iddo succeeded, through the gracious assistance of God (אל בּיד, see Ezr 7:6), in inducing forty Levites, and two hundred and twenty Nethinim, by means of Iddo’s influence, to join their fellow-countrymen in their journey to Jerusalem. They brought to us ... לנוּ and עלינוּ refer to Ezra and his fellow-travellers. שׂכל אישׁ, a man of understanding, seems to be a proper name, being joined to Sherebiah, the name following, by a ו copulative.

He was one of the descendants of Mahli, the son, i. e. , grandson, of Levi the son of Israel, i. e. , Jacob: comp. Exo 6:16, Exo 6:19; 1Ch 6:4. Sherebiah occurs again in Ezr 8:24, and Neh 8:7; Neh 9:4, etc. , Ezr 10:13; 12:24. The Levite Hashabiah, Ezr 10:19, is also named again, Ezr 8:24, Neh 10:2, and Neh 12:24, while the name of the Levite Jeshaiah, on the contrary, is not again met with in the books of either Ezra or Nehemiah.

Ezr 8:18-19 The delegates sent to Iddo succeeded, through the gracious assistance of God (אל בּיד, see Ezr 7:6), in inducing forty Levites, and two hundred and twenty Nethinim, by means of Iddo’s influence, to join their fellow-countrymen in their journey to Jerusalem. They brought to us ... לנוּ and עלינוּ refer to Ezra and his fellow-travellers. שׂכל אישׁ, a man of understanding, seems to be a proper name, being joined to Sherebiah, the name following, by a ו copulative.

He was one of the descendants of Mahli, the son, i. e. , grandson, of Levi the son of Israel, i. e. , Jacob: comp. Exo 6:16, Exo 6:19; 1Ch 6:4. Sherebiah occurs again in Ezr 8:24, and Neh 8:7; Neh 9:4, etc. , Ezr 10:13; 12:24. The Levite Hashabiah, Ezr 10:19, is also named again, Ezr 8:24, Neh 10:2, and Neh 12:24, while the name of the Levite Jeshaiah, on the contrary, is not again met with in the books of either Ezra or Nehemiah.

Ezr 8:20 With respect to the Nethinim, whom David and the princes (of Israel) had given for the service of the Levites (i.e., made servants of the temple, to perform the lowest offices for the Levites), comp. Jos 9:21 and Ezr 2:43. “They all were distinguished by name,” i.e., were men of note; comp. remarks on 1Ch 12:31.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:21-30 The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3.

ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i. e. , a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:31-36 The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days.

These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc. , to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites.

Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 8:31-36 The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days.

These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc. , to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites.

Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 8:31-36 The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days.

These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc. , to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites.

Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 8:31-36 The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days.

These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc. , to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites.

Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 8:31-36 The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days.

These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc. , to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites.

Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 8:31-36 The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days.

These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc. , to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites.

Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 9:1-2 Information given of the intermingling of Israel with the heathen nations of the land by marriage (Ezr 9:1-4), and Ezra’s prayer and confession (Ezr 9:5-15). - Ezr 9:1, Ezr 9:2. “When this was done, the princes came to me, and said, The people of Israel, and the priests, and the Levites, do not separate themselves from the people of the lands, according to their abominations, (even) of the Canaanites; ...

for they have taken (wives) of their daughters for themselves and for their sons, and the holy seed have mingled themselves with the people of the lands. ” What now follows is placed in close chronological sequence with what precedes by the formula אלּה וּככלּות, at the time of the completion of these things; comp. 2Ch 31:1; 2Ch 29:29; 2Ch 7:1. אלּה are the things related Ezr 8:33-36.

Of these the delivery of the gifts took place on the fourth day after Ezra’s arrival at Jerusalem, i. e. , on the fourth or fifth day of the first month (comp. Ezr 8:32, etc. , with Ezr 7:9). The sacrifices (Ezr 8:35) would undoubtedly be offered immediately; and the royal orders would be transmitted to the satraps and governors (Ezr 8:36) very soon after. As soon, then, as Ezra received intelligence concerning the illegal marriages, he took the matter in hand, so that all related (Ezr 9:3-10) occurred on one day.

The first assemblage of the people with relation to this business was not, however, held till the twentieth day of the ninth month (Ezr 10:9); while on the calling of this meeting, appearance thereat was prescribed within three days, thus leaving apparently an interval of nine whole months between Ezra 8 and Ezr 9:1-15. Hence Bertheau conjectures that the first proclamation of this assembly encountered opposition, because certain influential personages were averse to the further prosecution of this matter (Ezr 10:15).

But though Ezr 10:4-7 does not inform us what period elapsed between the adoption of Shecaniah’s proposal to Ezra, and the proclamation for assembling the people at Jerusalem, the narrative does not give the impression that this proclamation was delayed for months through the opposition it met with. Besides, Ezra may have received the information concerning the unlawful marriages, not during the month of his arrival at Jerusalem, but some months later.

We are not told whether it was given immediately, or soon after the completion of the matters mentioned Ezr 8:33-36. The delivery of the royal commands to the satraps and governors (Ezr 8:36) may have occupied weeks or months, the question being not merely to transmit the king’s decrees to the said officials, but to come to such an understanding with them as might secure their favour and goodwill in assisting the newly established community, and supporting the house of God.

The last sentence (Ezr 8:36), “And they furthered the people and the house of God,” plainly shows that such an understanding with the royal functionaries was effected, by transactions which must have preceded what is related Ezr 9:1-15. This matter having been arranged, and Ezra being now about to enter upon the execution of his commission to inquire concerning Judah and Jerusalem according to the law of his God (Ezr 7:12), he received information of the illegal marriages.

While he was in the temple, the princes (השּׂרים, the princes, are those who give the information, the article being used e. g. , like that in הפּליט, Gen 14:13) came to him, saying: The people (viz. , Israel, the priests, and the Levites; the three classes of the Israelite community) do not separate themselves from the people of the lands; comp. Ezr 6:21. כּתעבתיהם, with respect to their abominations, i.

e. , as Israel should have done with respect to the abominations of these people. The ל to לכּנעני might be regarded as introducing the enumeration of the different nations, and corresponding with מעמּי; it is, however, more likely that it is used merely as a periphrasis for the genitive, and subordinates the names to תּעבתיהם: their, i. e. , the Canaanites', etc.

, abominations, the suffix relating, as e. g. , at Ezr 3:12 and elsewhere, to the names following. Give Canaanitish races are here named, as in Exo 13:5, with this difference, that the Perizzites are here substituted for the Hivites, while in Exo 3:8; Exo 23:23, both are enumerated, making six; to these are added in Deu 7:1 the Girgashites, making, generally speaking, seven nations.

Ammonites, Moabites, and Egyptians are here cited besides the Canaanitish races. The non-severance of the Israelites from these nations consisted, according to Ezr 9:2, in the fact of their having contracted marriages with them. In the law, indeed (Exo 34:16; Deu 7:3), only marriages with Canaanitish women were forbidden; but the reason of this prohibition, viz.

, that Israel might not be seduced by them to idolatry, made its extension to Moabites, Ammonites, and Egyptians necessary under existing circumstances, if an effectual check was to be put to the relapse into heathenism of the Israelitish community, now but just gathered out again from among the Gentiles. For during the captivity idolaters of all nations had settled in the depopulated country, and mingled with the remnant of the Israelites left there.

By “the people of the lands,” however, we are not to understand, with J. H. Michaelis, remnants of the races subjugated by Nebuchadnezzar and carried to Babylon, - who were now, after seventy years, returning, as well as the Jews, to their native lands under Cyrus; in support of which view Mich. incorrectly refers to Jer 25:9, etc. - but those portions, both of the ancient Canaanitish races and of the Moabites and Ammonites, who, escaping the sentence of captivity, remained in the land.

נשׂאוּ is naturally completed by נשׁים from the context; comp. Ezr 10:44; 2Ch 11:21, and other passages. The subject of התערבוּ is the collective הקּדשׁ זרע, the holy seed, i. e. , the members of the nation called to holiness (Exo 19:5). The appellation is taken from Isa 6:13, where the remnant of the covenant people, preserved in the midst of judgments, and purified thereby, is called a holy seed.

The second part of Ezr 9:2 contains an explanatory accessory clause: and the hand of the princes and rulers hath been first in this unfaithfulness (מעל, comp. Lev 5:15), i. e. , the princes were the first to transgress; on the figurative expression, comp. Deu 13:10. סגנים is an Old-Persian word naturalized in Hebrew, signifying commander, prefect; but its etymology is not as yet satisfactorily ascertained: see Delitzsch on Isa 41:25.

Ezr 9:1-2 Information given of the intermingling of Israel with the heathen nations of the land by marriage (Ezr 9:1-4), and Ezra’s prayer and confession (Ezr 9:5-15). - Ezr 9:1, Ezr 9:2. “When this was done, the princes came to me, and said, The people of Israel, and the priests, and the Levites, do not separate themselves from the people of the lands, according to their abominations, (even) of the Canaanites; ...

for they have taken (wives) of their daughters for themselves and for their sons, and the holy seed have mingled themselves with the people of the lands. ” What now follows is placed in close chronological sequence with what precedes by the formula אלּה וּככלּות, at the time of the completion of these things; comp. 2Ch 31:1; 2Ch 29:29; 2Ch 7:1. אלּה are the things related Ezr 8:33-36.

Of these the delivery of the gifts took place on the fourth day after Ezra’s arrival at Jerusalem, i. e. , on the fourth or fifth day of the first month (comp. Ezr 8:32, etc. , with Ezr 7:9). The sacrifices (Ezr 8:35) would undoubtedly be offered immediately; and the royal orders would be transmitted to the satraps and governors (Ezr 8:36) very soon after. As soon, then, as Ezra received intelligence concerning the illegal marriages, he took the matter in hand, so that all related (Ezr 9:3-10) occurred on one day.

The first assemblage of the people with relation to this business was not, however, held till the twentieth day of the ninth month (Ezr 10:9); while on the calling of this meeting, appearance thereat was prescribed within three days, thus leaving apparently an interval of nine whole months between Ezra 8 and Ezr 9:1-15. Hence Bertheau conjectures that the first proclamation of this assembly encountered opposition, because certain influential personages were averse to the further prosecution of this matter (Ezr 10:15).

But though Ezr 10:4-7 does not inform us what period elapsed between the adoption of Shecaniah’s proposal to Ezra, and the proclamation for assembling the people at Jerusalem, the narrative does not give the impression that this proclamation was delayed for months through the opposition it met with. Besides, Ezra may have received the information concerning the unlawful marriages, not during the month of his arrival at Jerusalem, but some months later.

We are not told whether it was given immediately, or soon after the completion of the matters mentioned Ezr 8:33-36. The delivery of the royal commands to the satraps and governors (Ezr 8:36) may have occupied weeks or months, the question being not merely to transmit the king’s decrees to the said officials, but to come to such an understanding with them as might secure their favour and goodwill in assisting the newly established community, and supporting the house of God.

The last sentence (Ezr 8:36), “And they furthered the people and the house of God,” plainly shows that such an understanding with the royal functionaries was effected, by transactions which must have preceded what is related Ezr 9:1-15. This matter having been arranged, and Ezra being now about to enter upon the execution of his commission to inquire concerning Judah and Jerusalem according to the law of his God (Ezr 7:12), he received information of the illegal marriages.

While he was in the temple, the princes (השּׂרים, the princes, are those who give the information, the article being used e. g. , like that in הפּליט, Gen 14:13) came to him, saying: The people (viz. , Israel, the priests, and the Levites; the three classes of the Israelite community) do not separate themselves from the people of the lands; comp. Ezr 6:21. כּתעבתיהם, with respect to their abominations, i.

e. , as Israel should have done with respect to the abominations of these people. The ל to לכּנעני might be regarded as introducing the enumeration of the different nations, and corresponding with מעמּי; it is, however, more likely that it is used merely as a periphrasis for the genitive, and subordinates the names to תּעבתיהם: their, i. e. , the Canaanites', etc.

, abominations, the suffix relating, as e. g. , at Ezr 3:12 and elsewhere, to the names following. Give Canaanitish races are here named, as in Exo 13:5, with this difference, that the Perizzites are here substituted for the Hivites, while in Exo 3:8; Exo 23:23, both are enumerated, making six; to these are added in Deu 7:1 the Girgashites, making, generally speaking, seven nations.

Ammonites, Moabites, and Egyptians are here cited besides the Canaanitish races. The non-severance of the Israelites from these nations consisted, according to Ezr 9:2, in the fact of their having contracted marriages with them. In the law, indeed (Exo 34:16; Deu 7:3), only marriages with Canaanitish women were forbidden; but the reason of this prohibition, viz.

, that Israel might not be seduced by them to idolatry, made its extension to Moabites, Ammonites, and Egyptians necessary under existing circumstances, if an effectual check was to be put to the relapse into heathenism of the Israelitish community, now but just gathered out again from among the Gentiles. For during the captivity idolaters of all nations had settled in the depopulated country, and mingled with the remnant of the Israelites left there.

By “the people of the lands,” however, we are not to understand, with J. H. Michaelis, remnants of the races subjugated by Nebuchadnezzar and carried to Babylon, - who were now, after seventy years, returning, as well as the Jews, to their native lands under Cyrus; in support of which view Mich. incorrectly refers to Jer 25:9, etc. - but those portions, both of the ancient Canaanitish races and of the Moabites and Ammonites, who, escaping the sentence of captivity, remained in the land.

נשׂאוּ is naturally completed by נשׁים from the context; comp. Ezr 10:44; 2Ch 11:21, and other passages. The subject of התערבוּ is the collective הקּדשׁ זרע, the holy seed, i. e. , the members of the nation called to holiness (Exo 19:5). The appellation is taken from Isa 6:13, where the remnant of the covenant people, preserved in the midst of judgments, and purified thereby, is called a holy seed.

The second part of Ezr 9:2 contains an explanatory accessory clause: and the hand of the princes and rulers hath been first in this unfaithfulness (מעל, comp. Lev 5:15), i. e. , the princes were the first to transgress; on the figurative expression, comp. Deu 13:10. סגנים is an Old-Persian word naturalized in Hebrew, signifying commander, prefect; but its etymology is not as yet satisfactorily ascertained: see Delitzsch on Isa 41:25.

Ezr 9:3-4 This information threw Ezra into deep grief and moral consternation. The tearing of the upper and under garments was a sign of heartfelt and grievous affliction (Jos 8:6); see remarks on Lev 10:6. The plucking out of (a portion of) the hair was the expression of violent wrath or moral indignation, comp. Neh 13:25, and is not to be identified with the cutting off of the hair in mourning Job 1:20).

“And sat down stunned;” משׁומם, desolate, rigid, stunned, without motion. While he was sitting thus, there were gathered unto him all who feared the word of God concerning the transgression of those that had been carried away. חרד, trembling, being terrified, generally construed with על or אל (e. g. , Isa 66:2, Isa 66:5), but here with ב (like verbs of embracing, believing), and meaning to believe with trembling in the word which God had spoken concerning this מעל, i.

e. , thinking with terror of the punishments which such faithless conduct towards a covenant God involved. Ezra’s prayer and confession for the congregation. - Ezr 9:5 And at the time of the evening sacrifice, I rose up from my mortification (תּענית, humiliation, generally through fasting, here through sitting motionless in deep affliction of soul), and rending my garment and my mantle.

These words contribute a second particular to קמתּי, and do not mean that Ezra arose with his garments torn, but state that, on arising, he rent his clothing, and therefore again manifested his sorrow in this manner. He then fell on his knees, and spread out his hands to God (comp. 1Ki 8:22), to make a confession of the heavy guilt of the congregation before God, and thus impressively to set their sins before all who heard his prayer.

Ezr 9:3-4 This information threw Ezra into deep grief and moral consternation. The tearing of the upper and under garments was a sign of heartfelt and grievous affliction (Jos 8:6); see remarks on Lev 10:6. The plucking out of (a portion of) the hair was the expression of violent wrath or moral indignation, comp. Neh 13:25, and is not to be identified with the cutting off of the hair in mourning Job 1:20).

“And sat down stunned;” משׁומם, desolate, rigid, stunned, without motion. While he was sitting thus, there were gathered unto him all who feared the word of God concerning the transgression of those that had been carried away. חרד, trembling, being terrified, generally construed with על or אל (e. g. , Isa 66:2, Isa 66:5), but here with ב (like verbs of embracing, believing), and meaning to believe with trembling in the word which God had spoken concerning this מעל, i.

e. , thinking with terror of the punishments which such faithless conduct towards a covenant God involved. Ezra’s prayer and confession for the congregation. - Ezr 9:5 And at the time of the evening sacrifice, I rose up from my mortification (תּענית, humiliation, generally through fasting, here through sitting motionless in deep affliction of soul), and rending my garment and my mantle.

These words contribute a second particular to קמתּי, and do not mean that Ezra arose with his garments torn, but state that, on arising, he rent his clothing, and therefore again manifested his sorrow in this manner. He then fell on his knees, and spread out his hands to God (comp. 1Ki 8:22), to make a confession of the heavy guilt of the congregation before God, and thus impressively to set their sins before all who heard his prayer.