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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Ezra 8:15 - 8:15
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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 אֶל־אַהֲוָא הַבָּא, i.e., either which comes (flows) towards Ahava, or flows into Ahava; in Ezr 8:21 it is more briefly called אַהֲוָא נָהָר, and in Ezr 8:31 אַהֲוָא נְהַר, which may mean the river of Ahava, of the region or district called Ahava, or, after the analogy of פְּרָת נְהַר, 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 (בְ הֵבִין, 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 לְ אֶשְׁלְחָה, “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 לְ as nota accus., like 2Ch 17:7, which is simpler. Of the nine men here designated as רָאשִׁים, 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 רָאשִׁים does not determine whether they belonged to the priesthood or laity. The two remaining are called מְבִינִים, 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 וָאֹוצִאָה: I sent them to (עַל, according to later usage, for אֶל); the Keri is וַאֲצַוֶּה, 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 אִדֹּו אָחִיו הַנְּתוּנִים give no intelligible meaning; for אָהִיו we must, with the Vulgate, 1 Esdras, and others, read וַאֶחָיו: 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 לְבֵית מְשָֽׁרְתִים, 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 בְּיַד, 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 ... לָנוּ and עָלֵינוּ refer to Ezra and his fellow-travellers. שֶׂכֶל אִישׁ, 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. יְשָׁרָה דֶּרֶךְ, a straight way, a way made level by the removal of obstructions, i.e., a prosperous journey; comp. Psa 112:7. טַף, 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. רְכוּשׁ, possessions in cattle and other goods.
Ezr 8:22-23
For I was ashamed to request of the king a band of soldiers and horsemen to help us against enemies in the way (i.e., to protect us from hostile attacks during our journey); for we had said to the king: The hand of our God is over all them that seek him for good (i.e., for their good), and His power and His wrath against all them that forsake Him. עֻזֹּו in connection with אַפֹּו is not His powerful wrath, but His power and might to conquer all enemies, evidencing itself in wrath against the wicked. This confession, which they had uttered before the king, they desired to make good by earnest humble supplication, that God would prove Himself their help and defence against all their enemies. And for this - adds Ezra, looking back on their prosperous journey after it was accomplished - He was entreated of us. Because they had supplicated His assistance by prayer and fasting, God granted them His protection by the way.
Ezr 8:24-30
Then Ezra delivered the gold, the silver, and the vessels, which he had received as gifts for the temple, to twelve of the chiefs of the priests, and twelve Levites, that they might take charge of them during the journey, and bring them to Jerusalem. “I separated twelve of the chief of the priests,” i.e., from the whole company of priests who were journeying with us. The following לְשֵׁרֵבְיָה does not suit the sense, whether we take the לְ as a sign of the dative (lxx) or of the accusative (Vulgate, and several expositors). For Sherebiah and Hashabiah were neither priests nor chiefs of priests, but Levites of the race of Merari (v. 18), and cannot therefore be reckoned among the twelve chiefs of priests. If we take לשׁרביה for a dative, and translate, “I separated twelve of the chiefs of the priests for Sherebiah and Hashabiah,” this would place the priests in a servile relation to the Levites, contrary to their true position. For לשׁרביה we must read וְשֵׁרֵבְיָה, and accept the reading of 1 Esdras, καὶ Ἐσερεβίαν, as correct. Ezra separated twelve chiefs of the priests and twelve Levites, for the purpose of delivering to their custody the gifts of gold, silver, and implements for the temple. Of the chiefs of the priests no names are mentioned; of the Levites, the two names Sherebiah and Hashabiah are given as those of heads of houses, with whom ten other Levites were associated.
Ezr 8:25-27
To these chief priests and Levites Ezra weighed the silver and the gold and the vessels; שָׁקַל, to weigh, i.e., to deliver by weight. In the Chethiv אֶשְׁקֹולָה the O sound is maintained, and consequently the Keri is pointed -. On the other hand, in Ezr 8:26 the וּ is dropped, and the form pointed with -, though many MSS, followed by J. H. Michaelis, have וֹ- here also. אל בֵּית תְּרוּמַת is in apposition with the before-named objects: the gold, the silver, and the vessels, the offering for the house of our God, which the king, his councillors ... had offered; comp. Ezr 7:15-16, Ezr 7:19. In הַֽהֵרִימוּ the article represents the relative pronoun; see on 1Ch 26:28. הַנִּמְצָאִים, all Israelites who were found, met with, in Babylon, and were not going with them to Jerusalem; comp. 1Ch 29:17; 2Ch 5:11. יָדָם עַל, like יַד עַל, Ezr 1:8, to their hand, i.e., handed over to their keeping. The gifts amounted to: six hundred and fifty talents of silver, and silver vessels one hundred in talents, i.e., one hundred talents in value, one hundred talents of gold, and twenty covered basins of gold (comp. Ezr 1:10) one thousand dariks in value, and two brazen vessels of fine golden brilliancy, precious as gold. מֻצְהָב is an abstract noun, formed from the participle Hophal of צָהַב, to glitter like gold, and constructed as a feminine. The word, with its adjective, either depends upon נְחֹשֶׁט, in the stat. construct., or stands in apposition thereto, and is not, as a participle Hophal, used adjectively and combined with נְחֹשֶׁט, for then the two adjectives מֻצְהָב and טֹובָה would not be in different genders. חֲמוּדֹות, like חֲמוּדֹות כְּלֵי, 2Ch 20:25.
Ezr 8:28-29
On delivering these treasures, Ezra adds the admonition: Ye are holy to the Lord, and the vessels are holy, and the gold and the silver are a free-will offering unto the Lord God of your fathers; watch and keep (that which is committed to you). Since they were themselves, as priests and Levites, holy to the Lord, they were also to treat and keep the gifts committed to their charge as holy gifts, until, on their arrival at Jerusalem, they should weigh them (i.e., deliver them by weight) before the priests, the Levites, and the princes of Israel, in the chambers of the house of the Lord. The article to הַלִּשְׁכֹוה (stat. construct.) is among the incorrectnesses of the later Hebrew.
Ezr 8:30
Then they took the weight of the silver, ... i.e., received the silver, etc., delivered to them by weight.
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 8:32-33
They arrived at Jerusalem, as stated Ezr 7:9, on the first day of the fifth month, the journey consequently occupying three months and a half. The particulars of the journey are not communicated; and as we do not even know the locality of the place of meeting at the river Ahava, the length of road to be traversed cannot be determined. After their arrival at Jerusalem, they abode, i.e., remained, as Nehemiah subsequently did, quiet and inactive three days, to recover from the fatigues and hardships of the journey, Neh 2:11, before they undertook the arrangement of their affairs. On the fourth day, the gifts they had brought with them were delivered in the house of God (נִשְׁקַל, like אֶשְׁקֳלָה, Ezr 8:16) into the hand of Meremoth and Eleazar the priests, and Jozabad and Noadiah, two Levites, who took charge of them, the chiefs of the priests and Levites being, according to Ezr 8:29, also present. Meremoth Ben Uriah reappears in Neh 3:4, Neh 3:21, and is also intended Neh 12:3. Eleazar the son of Phinehas, and the Levite Noadiah, are not again met with. Jozabad, of the sons of Jeshua (Ezr 2:40), may be the Levite Jozabad mentioned Neh 10:23. Binnui is named among the Levites, Neh 10:10 and Neh 12:8.
Ezr 8:34
“By number, by weight, as to all,” i.e., all was delivered by number and weight; and the whole weight was written at that time, i.e., an authentic list was made at the delivery which then took place.
Ezr 8:35
After the delivery of the dedicated gifts, those who had come up out of captivity (with Ezra), the sons of the captivity, offered burnt-offerings and sin-offerings, out of gratitude for the favour shown by God in the gracious restoration of His people Israel. This is implied in the words: “burnt-offerings to the God of Israel, twelve bullocks for all Israel” (the twelve tribes), and twelve he-goats for a sin-offering, as in Ezr 6:17. Ninety-six (8 x 12) lambs and seventy-seven lambs (77, the intensified seven) were likewise brought as a burnt-offering. “All this was a burnt-offering for the Lord,” of which, therefore, nothing could be eaten by the offerers. The sin-offering preceded the burnt-offering, as the necessary basis of an acceptable burnt-offering. The sin-offerings availed as an atonement for the sins of all Israel, and the burnt-offerings typified the surrender of the entire nation to the service of the Lord. Thus the fact that these were offered for all Israel was an actual declaration that they who had now returned were henceforth resolved, together with all Israel, to dedicate their lives to the service of the Lord their God.
Ezr 8:36
Hereupon the royal decrees (the commission, Ezr 7:12-26) were delivered to the satraps of the king, and to the governors on this side the river; and they furthered the people and the house of God, as Artaxerxes had commanded in his edict, Ezr 7:20-24. On אֲחַשְׁדַּרְפָּנִים and פַּחֲוֹות, see rem. on Dan 3:2. The satraps were the military chiefs of the province, the פַּחֲוֹות, the heads of the civil government. נִשָּׂא, to lift up, to support, like Ezr 1:4.