Verse 2

The Lord God of heaven hath given me all the kingdoms of the earth--Though this is in the Oriental style of hyperbole (see also Dan 4:1), it was literally true that the Persian empire was the greatest ruling power in the world at that time. he hath charged me to build him an house at Jerusalem--The phraseology of this proclamation, independently of the express testimony of JOSEPHUS, affords indisputable evidence that Cyrus had seen (probably through means of Daniel, his venerable prime minister and favorite) those prophecies in which, two hundred years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (Isa 44:28; Isa 46:1-4). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the duty which had been laid upon him long before his birth. This was the source and origin of the great favor he showed to the Jews. The proclamation, though issued "in the first year of Cyrus" [Ezr 1:1], did not take effect till the year following.

Verse 3

Who is there among you of all his people--The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.

Verse 5

Then rose up the chief of the fathers, &c.--The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (Ch1 9:3), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.

Verse 7

CYRUS RESTORES THE VESSELS. (Ezr 1:7-11) Cyrus . . . brought forth the vessels of the house of the Lord--Though it is said (Kg2 24:13) that these were cut in pieces, that would not be done to the large and magnificent vases; and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut off, that is, from further use in the temple.

Verse 8

Shesh-bazzar, the prince of Judah--that is, Zerubbabel, son of Salathiel (compare Ezr 3:8; Ezr 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.

Verse 11

All the vessels of gold and of silver were five thousand and four hundred--The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text. them of the captivity that were brought up from Babylon unto Jerusalem--All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period. Next: Ezra Chapter 2

Verse 1

Now in the first year of Cyrus king of Persia,.... Not in the first of his reign over Persia, for he had been many years king over that, and now had all the kingdoms of the earth given him, Ezr 1:2, but over Babylon, and the dominions belonging to it, which commenced with Darius upon the taking of Babylon; he reigned in all thirty years, as Cicero (g) from a Persian writer relates; or twenty nine, according to Herodotus (h); but in what year this was is not certain; Africanus (i), has proved, from various historians, that it was the first year of the fifty fifth Olympiad, perhaps about the twentieth of Cyrus's Persian government (k); See Gill on Dan 10:1, that the word of the Lord, by the mouth of Jeremiah, might be fulfilled; which foretold that the Jews should return from their captivity at the end of seventy years, which fell on the first of Cyrus, reckoning from the fourth of Jehoiakim, and the first of Nebuchadnezzar, see Jer 25:1. The Lord stirred up the spirit of Cyrus king of Persia; who has the hearts of all men in his hands, and even of the kings of the earth, and can turn them as he pleases; he wrought upon him, put it into his heart, enlightened his mind, showed him what was right, and his duty to do, and pressed him to the performance of it; so that he could not be easy until he had done it, and he was made thoroughly willing, and even eager to do it: that he made a proclamation throughout all his kingdom, and put it also in writing; gave it in writing to his heralds to read and proclaim throughout all his dominions: saying; as follows. (g) De Divinatione, l. 1. (h) Clio, sive, l. 1. c. 214. (i) Apud Euseb. Praepar. Evangel. l. 10. c. 10. p. 488. (k) Nic. Abrami Pharus, p. 303.

Verse 2

Thus saith Cyrus king of Persia,.... Of whom, and this edict of his, Isaiah prophesied two hundred years before he was born, Isa 44:28 the Lord God of heaven hath given me all the kingdoms of the earth; many he had conquered before he took Babylon, and then the whole Babylonian monarchy fell into his hands. Herodotus (l) says, he ruled over all Asia; Xenophon (m) reckons up many nations that were under his government, Medes and Hyrcanians, Syrians, Assyrians, Arabians, Cappadocians, both the Phrygians, Carians, Phoenicians, Babylonians, Bactrians, Indians, Cilicians, Sacae or Scythians, Paphlagonians, Megadinians, and many other nations, the Greeks inhabiting Asia, and the Cyprians, and Egyptians; and elsewhere he says (n), the borders of his kingdom were, to the east the Red sea, to the north the Euxine Pontus, to the west Cyprus and Egypt, and to the south Ethiopia. And the possession of these kingdoms Cyrus ascribes, not to his own martial courage and skill, but to the providence and disposal of the God of heaven, which he seems to have had some notion of: and he hath charged me to build an house at Jerusalem, which is in Judah; in the prophecy of Isaiah, which, according to Josephus (o), he had seen and read, and believed it to be a charge upon him, and a command unto him to rebuild the temple at Jerusalem; however, to give leave for the rebuilding of it, and to encourage to it, and assist in it; an Arabic writer says (p), that Cyrus married a sister of Zerubbabel, and that it was at her request that the Jews had leave to return; which is merely fabulous. (l) Clio, sive, l. 1. c. 130. So Sallust, Bell. Catalin. p. 2. (m) Cyropaedia, l. 1. in principio. (n) L. 8. c. 48. (o) Antiqu. l. 11. c. 1. sect. 1, 2. (p) Abulpharag. Hist. Dynast. Dyn. 5. p. 82.

Verse 3

Who is there among you of all his people?.... The people of God, the Israelites, as well of the ten tribes, as of the two of Judah and Benjamin; for this edict was published throughout all his dominions, where were the one as well as the other: his God be with him; to incline his heart to go, to protect him in his journey, and succeed and prosper him in what he goes about: and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, he is the God; the one only living and true God: which is in Jerusalem; who has been in former times, and is to be worshipped there; though Aben Ezra says, this is to be connected with "the house of the Lord"; as if the sense was, to build the house, that was in Jerusalem, or to be built there; and so our version connects them, putting those words into a parenthesis, "he is God"; but this is contrary to the accents.

Verse 4

And whosoever remaineth in any place where he sojourneth,.... Is left behind, and cannot go up through poverty, not having a sufficiency to bear his charges in his journey to Jerusalem: let the men of his place keep him with silver, and with gold, and with goods, and with beasts; with money to bear the expenses of his journey, with goods to furnish his house, or trade with, when he came to Judea, and with cattle to carry him, and his goods, and to till the ground with, when he came thither; and the men exhorted to this are either the Gentiles that dwelt in the cities where these poor Jews were, or the richer Jews, who chose as yet not to go up until they saw how things would succeed; and are therefore called upon to assist their brethren who had a will, but not ability: besides the freewill offering for the house of God that is in Jerusalem: which they freely gave, and sent by them for the rebuilding of the temple.

Verse 5

Then rose up the chief of the fathers of Judah and Benjamin,.... Princes of these tribes, and heads of families in them, and of some other tribes too, though chiefly of these, as appears from Ch1 9:3, and the priests and the Levites: whose presence was necessary both to direct in the building of the temple, and to animate to it, and to set the vessels in their proper places; and particularly to assist in the setting up of the altar, and to offer sacrifices on it, which was the first thing done when come to Jerusalem, Ezr 3:2 with all them whose spirit God raised to go up, to build the house of the Lord, which is in Jerusalem; God, who "works" in men "both to will and to do", wrought powerfully by his Spirit on their hearts, inclined their minds, and made them willing to go up, and set about this work; and such a divine, powerful, and efficacious operation upon them, was necessary to engage them in it, since the embarrassments, difficulties, discouragements, and objections, were many: some of them were well settled, and had contracted a pleasing acquaintance with many of their neighbours, and indeed to most of them it was their native place; and as for Judea and Jerusalem, they knew nothing of but what their fathers had told them; the way to it unknown, long, and dangerous, at least fatiguing and troublesome to their wives and children; and Judea and Jerusalem desolate and in ruins, and in the hands of enemies, from whom they had reason to expect trouble.

Verse 6

And all they that were about them,.... Their neighbours, the Chaldeans: strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things; which they either did of themselves at their own motion, or by the direction and example of Cyrus, Ezr 1:4 and perhaps many of them to ingratiate themselves into the favour of their new monarch: besides all that was willingly offered: by the rich Jews, who thought fit, at least for the present, to remain in Babylon.

Verse 7

And Cyrus brought forth the vessels of the house of the Lord,.... Or ordered them to be brought forth: which Nebuchadnezzar had brought forth out of Jerusalem; out of the temple there, when he took it and burnt it: and had put them in the house of his gods; in the temple of Belus at Babylon, see Ch2 36:7, by which means they were providentially preserved.

Verse 8

Even these did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer,.... Or Mithridates, a name common with the Persians, from their god Mithras, the sun they worshipped: and numbered them unto Sheshbazzar prince of Judah; delivered them by tale to him; who, according to the Jewish rabbins, as Jarchi says, was Daniel, who was so called, because he stood in six tribulations; but it does not appear that Daniel went up to Jerusalem with the captivity, as this man did, but remained at Babylon; rather, with Aben Ezra, it is best by him to understand Zerubbabel, who did go up, and was the prince of Judah; and Cyrus, in his letter (q) to the governors of Syria, expressly says, that he delivered the vessels to Zerubbabel, the prince of the Jews. He had two names, Sheshbazzar, which signifies he rejoiced in tribulation, and Zerubbabel, which signifies either the seed of Babylon, being born there, or dispersed, or a stranger there, as others. (q) Apud Joseph. Antiqu. l. 11. c. 1. sect. 3.

Verse 9

And this is the number of them,.... Of the vessels delivered, as follows: thirty chargers of gold, a thousand chargers of silver; these, according to Ben Melech, were vessels in which water was put to wash hands in; but rather they were, as Aben Ezra observes from the Jerusalem Talmud (r), vessels in which they gathered the blood of lambs and bullocks slain for sacrifices: nine and twenty knives; which, because the handles of them were of gold or silver, were valuable, and might be very large knives, and what the priests used in slaying and cutting up the sacrifices. (r) T. Hieros. Yoma, fol. 41. 1.

Verse 10

Thirty basins of gold,.... Cups or dishes with covers, as the word seems to signify; but, according to Jarchi and Aben Ezra, they were vessels in which the blood of sacrifices was received, and out of which it was sprinkled on the altar: silver basins of a second sort four hundred and ten; perhaps lesser than the other, however not so valuable, being of silver; in the Apocrypha:"And this was the number of them; A thousand golden cups, and a thousand of silver, censers of silver twenty nine, vials of gold thirty, and of silver two thousand four hundred and ten, and a thousand other vessels.'' (1 Esdras 2:13)the number is 2410; and in the letter of Cyrus, before referred to, it is 2400: and other vessels a thousand; which are not particularly mentioned; Junius and Tremellius render the words: other vessels by thousands, there being near 3000 that are not described.

Verse 11

All the vessels of gold, and of silver, were five thousand and four hundred,.... Those that are mentioned make no more than 2499, which Aben Ezra thinks were the larger vessels; but this general sum takes in great and small, as in Ch2 36:18 in the letter of Cyrus, before mentioned, these vessels are more particularly described, and their several numbers given, which together amount to the exact number in the text, 5400; the apocryphal Ezra makes them 5469: all these did Sheshbazzar bring up with them of the captivity, that were brought up from Babylon unto Jerusalem: of whom there is a large and particular account in the following chapter. Next: Ezra Chapter 2

Verse 1

In the first year of his rule over Babylon, Cyrus king of Persia proclaimed throughout his whole kingdom, both by voice and writing, that the God of heaven had commanded him to build His temple at Jerusalem, and called upon the Jews living in exile to return to Jerusalem, and to build there the house of the God of Israel. At the same time, he exhorted all his subjects to facilitate by gifts the journey of the Jews dwelling in their midst, and to assist by free-will offerings the building of the temple (Ezr 1:1-4). In consequence of this royal decree, those Jews whose spirit God had raised up prepared for their return, and received from their neighbours gifts and free-will offerings (Ezr 1:5 and Ezr 1:6). Cyrus, moreover, delivered to Sheshbazzar, the prince of Judah, the vessels of the temple which Nebuchadnezzar had brought from Jerusalem to Babylon. Ezr 1:1 The edict of Cyrus. - Ezr 1:1 The opening word, "and in the first year," etc., is to be explained by the circumstance that what is here recorded forms also, in Ch2 36:22 and Ch2 36:23, the conclusion of the history of the kingdom of Judah at its destruction by the Chaldeans, and is transferred thence to the beginning of the history of the restoration of the Jews by Cyrus. כּורשׁ is the Hebraized form of the ancient Persian Kurus, as Κῦρος, Cyrus, is called upon the monuments, and is perhaps connected with the Indian title Kuru; see Delitzsch on Isa 44:28. The first year of Cyrus is the first year of his rule over Babylon and the Babylonian empire. (Note: Duplex fuit initium, Cyri Persarum regis; prius Persicum, idque antiquius, posterius Babylonicum. de quo Hesdras; quia dum Cyrus in Perside tantum regnaret, regnum ejus ad Judaeos, qui in Babylonia erant, nihil adtinuit. - Cleric. ad Esr. 1:1.) פּרס - in the better editions, such as that of Norzi and J. H. Mich., with Pathach under ר, and only pointed פּרס with a graver pause, as with Silluk, 4:3, in the cuneiform inscriptions Praa - signifies in biblical phraseology the Persian empire; comp. Dan 5:28; Dan 6:9, etc. לכלות, that the word of Jahve might come to an end. כּלה, to be completed, Ch2 29:34. The word of the Lord is completed when its fulfilment takes place; hence in the Vulg. ut compleretur, i.e., למלּאות, Ch2 36:21. Here, however, כּלות is more appropriate, because the notion of the lapse or termination of the seventy years predominates. The statement of the prophet Jeremiah (Jer 25:11, etc., Jer 29:10; comp. Ch2 36:21) concerning the desolation and servitude of Judah is here intended. These seventy years commenced with the first taking of Jerusalem by Nebuchadnezzar, when Daniel and other youths of the seed-royal were carried to Babylon (Dan 1:1-2) in the fourth year of King Jehoiakim; see the explanation of Dan 1:1. This year was the year 606 b.c.; hence the seventy years terminate in 536 b.c., the first year of the sole rule of Cyrus over the Babylonian empire. Then "Jahve stirred up the spirit of Coresh," i.e., moved him, made him willing; comp. with this expression, Ch1 5:26 and Hag 1:14. ויּעבר־קול, "he caused a voice to go forth," i.e., he proclaimed by heralds; comp. Exo 36:6; Ch2 30:5, etc. With this is zeugmatically combined the subsequent בּמכתּב וגם, so that the general notion of proclaiming has to be taken from יעבר קול, and supplied before these words. The sense is: he proclaimed throughout his whole realm by heralds, and also by written edicts. Ezr 1:2 The proclamation - "Jahve the God of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him an house at Jerusalem, which is in Judah" - corresponds with the edicts of the great kings of Persia preserved in the cuneiform inscriptions, inasmuch as these, too, usually begin with the acknowledgment that they owe their power to the god Ahuramazd (Ormuzd), the creator of heaven and earth. (Note: Comp. e.g., the inscription of Elvend in three languages, explained in Joach. Mnant, Expos des lments de la grammaire assyrienne, Paris 1868, p. 302, whose Aryan text begins thus: Deus magnus Auramazd, qui maximus deorum, qui hanc terram creavit, qui hoc coelum creavit, qui homines creavit, qui potentiam (?) dedit hominibus, qui Xerxem regem fecit, etc. An inscription of Xerxes begins in a similar manner, according to Lassen, in Die altperisischen Keilinschriften, Bonn 1836, p. 172.) In this edict, however, Cyrus expressly calls the God of heaven by His Israelitish name Jahve, and speaks of a commission from this God to build Him a temple at Jerusalem. Hence it is manifest that Cyrus consciously entered into the purposes of Jahve, and sought, as far as he was concerned, to fulfil them. Bertheau thinks, on the contrary, that it is impossible to dismiss the conjecture that our historian, guided by an uncertain tradition, and induced by his own historical prepossessions, remodelled the edict of Cyrus. There is, however, no sufficient foundation for such a conjecture. If the first part of the book of Ezra is founded upon contemporary records of the events, this forbids an priori assertion that the matter of the proclamation of Cyrus rests upon an uncertain tradition, and, on the contrary, presupposes that the historian had accurate knowledge of its contents. Hence, even if the thoroughly Israelitish stamp presented by these verses can afford no support to the view that they faithfully report the contents of the royal edict, it certainly offers as little proof for the opinion that the Israelite historian remodelled the edict of Cyrus after an uncertain tradition, and from historical prepossessions. Even Bertheau finds the fact that Cyrus should have publicly made known by a written edict the permission given to the Jews to depart, probable in itself, and corroborated by the reference to such an edict in Ezr 5:17 and Ezr 6:3. This edict of Cyrus, which was deposited in the house of the rolls in the fortress of Achmetha, and still existed there in the reign of Darius Hystaspis, contained, however, not merely the permission for the return of the Jews to their native land, but, according to Ezr 6:3, the command of Cyrus to build the house of God at Jerusalem; and Bertheau himself remarks on Ezr 6:3, etc.: "There is no reason to doubt the correctness of the statement that Cyrus, at the time he gave permission for the re-settlement of the community, also commanded the expenses of rebuilding the temple to be defrayed from the public treasury." To say this, however, is to admit the historical accuracy of the actual contents of the edict, since it is hence manifest that Cyrus, of his own free will, not only granted to the Jews permission to return to the land of their fathers, but also commanded the rebuilding of the temple at Jerusalem. Although, then, this edict was composed, not in Hebrew, but in the current language of the realm, and is reproduced in this book only in a Hebrew translation, and although the occurrence of the name Jahve therein is not corroborated by Ezr 6:3, yet these two circumstances by no means justify Bertheau's conclusion, that "if Cyrus in this edict called the universal dominion of which he boasted a gift of the god whom he worshipped as the creator of heaven and earth, the Israelite translator, who could not designate this god by his Persian name, and who was persuaded that the God of Israel had given the kingdom to Cyrus, must have bestowed upon the supreme God, whom Cyrus mocked, the name of Jahve, the God of heaven. When, then, it might further have been said in the document, that Cyrus had resolved, not without the consent of the supreme God, to provide for the rebuilding of the temple at Jerusalem, - and such a reference to the supreme God might well occur in the announcement of a royal resolution in a decree of Cyrus, - the Israelite translator could not again but conclude that Cyrus referred to Jahve, and that Jahve had commanded him to provide for the building of the temple." For if Cyrus found himself impelled to the resolution of building a temple to the God of heaven in Jerusalem, i.e., of causing the temple destroyed by Nebuchadnezzar to be rebuilt, he must have been acquainted with this God, have conceived a high respect for Him, and have honoured Him as the God of heaven. It was not possible that he should arrive at such a resolution by faith in Ahuramazd, but only by means of facts which had inspired him with reverence for the God of Israel. It is this consideration which bestows upon the statement of Josephus, Antt. xi. 1. 1, - that Cyrus was, by means of the predictions of Isaiah, Isa 41:25., Isa 44:28; Isa 45:1., who had prophesied of him by name 200 years before, brought to the conviction that the God of the Jews was the Most High God, and was on this account impelled to this resolution, - so high a degree of probability that we cannot but esteem its essence as historical. For when we consider the position held by Daniel at the court of Darius the Mede, the father-in-law of Cyrus, - that he was there elevated to the rank of one of the three presidents set over the 120 satraps of the realm, placed in the closest relation with the king, and highly esteemed by him (Dan 6), - we are perfectly justified in adopting the opinion that Cyrus had been made acquainted with the God of the Jews, and with the prophecies of Isaiah concerning Coresh, by Daniel. (Note: Hence not only ancient expositors, but also in very recent times Pressel (Herzog's Realencycl. iii. p. 232), and A. Koehler, Haggai, p. 9, etc., defend the statement of Josephus, l.c., ταῖτ ̓ (viz., the previously quoted prophecy, Isa 44:28) οὖν ἀναγνόντα καὶ θαυμάσαντα τὸ θεῖον ὁρμή τις ἔλαβε καὶ φιλοτιμία ποιῆσαι τὰ γεγραμμένα, as historically authentic. Pressel remarks, "that Holy Scripture shows what it was that made so favourable an impression upon Cyrus, by relating the rle played by Daniel at the overthrow of the Babylonian monarchy, Dan 5:28, Dan 5:30. What wonder was it that the fulfiller of this prediction should have felt himself attracted towards the prophet who uttered it, and should willingly restore the vessels which Belshazzar had that night committed the sin of polluting?" etc. The remark of Bertheau, on the contrary, "that history knows of no Cyrus who consciously and voluntarily honours Jahve the God of Israel, and consciously and voluntarily receives and executes the commands of this God," is one of the arbitrary dicta of neological criticism.) Granting, then, that the edict of Cyrus may have been composed in the current language of the realm, and not rendered word for word in Hebrew by the biblical author of the present narrative, its essential contents are nevertheless faithfully reproduced; and there are not sufficient grounds even for the view that the God who had inspired Cyrus with this resolution was in the royal edict designated only as the God of heaven, and not expressly called Jahve. Why may not Cyrus have designated the God of heaven, to whom as the God of the Jews he had resolved to build a temple in Jerusalem, also by His name Jahve? According to polytheistic notions, the worship of this God might be combined with the worship of Ahuramazd as the supreme God of the Persians. - On וגו עלי פּקד, J. H. Mich. well remarks: Mandavit mihi, nimirum dudum ante per Jesajam Isa 44:24-28, Isa 45:1-13, forte etiam per Danielem, qui annum hunc Cyri primum vivendo attigit (Dan 1:21; Dan 7:1) et Susis in Perside vixit Dan 8:2 (in saying which, he only infers too much from the last passage; see on Dan 8:2). Ezr 1:3 In conformity with the command of God, Cyrus not only invites the Jews to return to Jerusalem, and to rebuild the temple, but also requires all his subjects to assist the returning Jews, and to give free-will offerings for the temple. מי בכם, who among you of all his people, refers to all those subjects of his realm to whom the decree was to be made known; and all the people of Jahve is the whole nation of Israel, and not Judah only, although, according to Ezr 1:5, it was mainly those only who belonged to Judah that availed themselves of this royal permission. עמּו אלהיו יהי, his God be with him, is a wish for a blessing: comp. Jos 1:17; 1 Esdras 2:5, ἔστω; while in Ch2 36:23 we find, on the other hand, יהוה for יהי. This wish is followed by the summons to go up to Jerusalem and to build the temple, the reason for which is then expressed by the sentence, "He is the God which is in Jerusalem." Ezr 1:4 וגו וכל־הנּשׁאר are all belonging to the people of God in the provinces of Babylon, all the captives still living: comp. Neh 1:2.; Hagg. Ezr 2:3. These words stand first in an absolute sense, and וגו מכּל־מּקמות belongs to what follows: In all places where he (i.e., each man) sojourneth, let the men of his place help him with gold, etc. The men of his place are the non-Israelite inhabitants of the place. נשּׂא, to assist, like Kg1 9:1. רכוּשׁ specified, besides gold, silver, and cattle, means moveable, various kinds. עם־הנּדבה, with, besides the free-will offering, i.e., as well as the same, and is therefore supplied in Ezr 1:6 by על לבד. Free-will offerings for the temple might also be gold, silver, and vessels: comp. Ezr 8:28; Exo 35:21.

Verse 5

In consequence of this royal summons, the heads of the houses of Judah and Benjamin, of the priests and Levites, - in short, all whose spirit God stirred up, - rose to go up to build the house of God. The ל in לכל serves to comprise the remaining persons, and may therefore be rendered by, in short, or namely; comp. Ewald, 310, a. The relative sentence then depends upon כּל without אשׁר. The thought is: All the Jews were called upon to return, but those only obeyed the call whom God made willing to build the temple at Jerusalem, i.e., whom the religious craving of their hearts impelled thereto. For, as Josephus says, Antt. xi. 1: πολλοὶ κατέμειναν ἐν τῇ Βαβυλῶνι τὰ κτήματα καταλιπεῖν οὐ θέλοντες. Ezr 1:6 All their surrounders assisted them with gifts. The surrounders are the people of the places where Jews were making preparations for returning; chiefly, therefore, their heathen neighbours (Ezr 1:4), but also those Jews who remained in Babylon. חזּקוּ בידיהם is not identical in meaning with יד חזּק, to strengthen, e.g., Jer 23:14; Neh 2:18; but with החזיק בּיד, the Piel here standing instead of the elsewhere usual Hiphil: to grasp by the hand, i.e., to assist; comp. Lev 25:34. על לבד, separated to, besides; elsewhere joined with מן, Exo 12:37, etc. התנדּב connected with כּל without אשׁר, as the verbum fin. in Ezr 1:5, Ch1 29:3, and elsewhere. האלהים לבית must, according to Ezr 1:4, be supplied mentally; comp. Ezr 2:68; Ezr 3:5; Ch1 29:9, Ch1 29:17.

Verse 7

King Cyrus, moreover, caused those sacred vessels of the temple which had been carried away by Nebuchadnezzar to be brought forth, and delivered them by the hand of his treasurer to Sheshbazzar, the prince of Judah, for the use of the house of God which was about to be built. הוציא, to fetch out from the royal treasury. The "vessels of the house of Jahve" are the gold and silver vessels of the temple which Nebuchadnezzar, at the first taking of Jerusalem in the reign of Jehoiakim, carried away to Babylon, and lodged in the treasure-house of his god (Ch2 36:7 and Dan 1:2). For those which he took at its second conquest were broken up (Kg2 24:13); and the other gold and silver goods which, as well as the large brazen implements, were taken at the third conquest, and the destruction of the temple (Kg2 25:14.; Jer 52:18.), would hardly have been preserved by the Chaldeans, but rather made use of as valuable booty. Ezr 1:8 Cyrus delivered these vessels יד על, into the hand of the treasurer, to whose care they were entrusted; i.e., placed them under his inspection, that they might be faithfully restored. ממרדת is Mithridates. נּזבּר, answering to the Zend gazabara, means treasurer (see comm. on Dan. p. 514, note 4). This officer counted them out to the prince of Judah Sheshbazzar, undoubtedly the Chaldee name of Zerubbabel. For, according to Ezr 5:14, Ezr 5:16, שׁשׁבּצּר was the governor (פּחה) placed by Cyrus over the new community in Judah and Jerusalem, and who, according to Ezr 1:11 of the present chapter, returned to Jerusalem at the head of those who departed from Babylon; while we are informed (Ezr 2:2; Ezr 3:1, Ezr 3:8, and Ezr 4:3; Ezr 5:2) that Zerubbabel was not only at the head of the returning Jews, but also presided as secular ruler over the settlement of the community in Judah and Jerusalem. The identity of Sheshbazzar with Zerubbabel, which has been objected to by Schrader and Nldeke, is placed beyond a doubt by a comparison of Ezr 5:16 with Ezr 3:8, etc., Ezr 5:2 : for in Ezr 5:16 Sheshbazzar is named as he who laid the foundation of the new temple in Jerusalem; and this, according to Ezr 5:2 and Ezr 3:8, was done by Zerubbabel. The view, too, that Zerubbabel, besides this his Hebrew name, had, as the official of the Persian king, also a Chaldee name, is in complete analogy with the case of Daniel and his three companions, who, on being taken into the service of the Babylonian king, received Chaldee names (Dan 1:7). Zerubbabel, moreover, seems, even before his appointment of פּחה to the Jewish community in Judah, to have held some office in either the Babylonian or Persian Court or State; for Cyrus would hardly have entrusted this office to any private individual among the Jews. The meaning of the word שׁשׁבּצּר is not yet ascertained: in the lxx it is written Σασαβασάρ, Σαβαχασάρ, and Σαναβάσσαρος; 1 Esdras has Σαμανασσάρ, or, according to better MSS, Σαναβασσάρ; and Josephus, l.c., Ἀβασσάρ. Ezr 1:9-10 The enumeration of the vessels: 1. אגרטלים of gold 30, and of silver 1000. The word occurs only here, and is translated in the Septuagint ψυκτῆρες; in 1 Esdr. 2:11, σπονδεῖα. The Talmudic explanation of Aben Ezra, "vessels for collecting the blood of the sacrificed lambs," is derived from אגר, to collect, and טלה, a lamb, but is certainly untenable. עגרטל is probably connected with Arab. qarṭallah, the rabbinical קרטיל, the Syriac karṭālā', the Greek κάρταλλος or κάρταλος, a basket (according to Suidas), κάρταλος having no etymology in Greek; but can hardly be derived, as by Meier, hebr. Wurzelwrterbuch, p. 683, from the Syriac ‛rṭl, nudavit, to make bare, the Arabic ‛arṭala, to make empty, to hollow, with the sense of hollow basins. 2. מחלפים 29. This word also occurs only here. The Sept. has παρηλλαγμένα (interpreting etymologically after חלף), 1 Esdr. θυΐ́σκαι, the Vulg. cultri, sacrificial knives, according to the rabbinical interpretation, which is based upon חלף, in the sense of to pierce, to cut through (Jdg 5:26; Job 20:24). This meaning is, however, certainly incorrect, being based linguistically upon a mere conjecture, and not even offering an appropriate sense, since we do not expect to find knives between vessels and dishes. Ewald (Gesch. iv. p. 88), from the analogy of מחלפות (Jdg 16:13, Jdg 16:19), plaits, supposes vessels ornamented with plaited or net work; and Bertheau, vessels bored after the manner of a grating for censing, closed fire-pans with holes and slits. All is, however, uncertain. 3. כּפורים, goblets (goblets with covers; comp. Ch1 15:18) of gold, 30; and of silver, 410. The word משׁנים is obscure; connected with כּסף כּפורי כּס it can only mean goblets of a second order (comp. Ch1 15:18). Such an addition appears, however, superfluous; the notion of a second order or class being already involved in their being of silver, when compared with the golden goblets. Hence Bertheau supposes משׁנים to be a numeral corrupted by a false reading; and the more so, because the sum-total given in Ezr 1:11 seems to require a larger number than 410. These reasons, however, are not insuperable. The notion of a second order of vessels need not lie in their being composed of a less valuable metal, but may also be used to define the sort of implement; and the difference between the separate numbers and the sum-total is not perfectly reconciled by altering משׁנים into אלפים, 2000. 4. 1000 other vessels or implements.

Verse 11

"All the vessels of gold and of silver were five thousand and four hundred." But only 30 + 1000 אנרטלים, 29 מחלפים, 30 + 410 covered goblets, and 1000 other vessels are enumerated, making together 2499. The same numbers are found in the lxx. Ancient interpreters reconciled the difference by the supposition that in the separate statements only the larger and more valuable vessels are specified, while in the sum-total the greater and lesser are reckoned together. This reconciliation of the discrepancy is, however, evidently arbitrary, and cannot be justified by a reference to Ch2 36:18, where the taking away of the greater and lesser vessels of the temple at the destruction of Jerusalem is spoken of. In Ezr 1:11 it is indisputably intended to give the sum-total according to the enumeration of the separate numbers. The difference between the two statements has certainly arisen from errors in the numbers, for the correction of which the means are indeed wanting. The error may be supposed to exist in the sum-total, where, instead of 5400, perhaps 2500 should be read, which sum may have been named in round numbers instead of 2499. (Note: Ewald (Gesch. iv. p. 88) and Bertheau think they find in 1 Esdr. 2:12, 13, a basis for ascertaining the correct number. In this passage 1000 golden and 1000 silver σπονδεῖα, 29 silver θυΐ́σκαι, 30 golden and 2410 silver φιάλαι, and 1000 other vessels, are enumerated (1000 + 10000 + 29 + 30 + 2410 + 1000 = 5469); while the total is said to be 5469. But 1000 golden σπονδεῖα bear no proportion to 1000 silver, still less do 30 golden φιάλαι to 2410 silver. Hence Bertheau is of opinion that the more definite statement 30, of the Hebrew text, is to be regarded as original, instead of the first 1000; that, on the other hand, instead of the 30 golden כּפורים, 1000 originally stood in the text, making the total 5469. Ewald thinks that we must read 1030 instead of 1000 golden אגרטלים (σπονδεῖα), and make the total 5499. In opposition to these conjectures, we prefer abiding by the Hebrew text; for the numbers of 1 Esdras are evidently the result of an artificial, yet unskilful reconciliation of the discrepancy. It cannot be inferred, from the fact that Ezra subsequently, at his return to Jerusalem, brought with him 20 golden כּפורים, that the number of 30 such כּפורים given in this passage is too small.) הגּולה העלות עם, at the bringing up of the carried away, i.e., when they were brought up from Babylon to Jerusalem. The infinitive Niphal העלות, with a passive signification, occurs also Jer 37:11.

Verse 1

It will be proper for us here to consider, 1. What was the state of the captive Jews in Babylon. It was upon many accounts very deplorable; they were under the power of those that hated them, had nothing they could call their own; they had no temple, no altar; if they sang psalms, their enemies ridiculed them; and yet they had prophets among them. Ezekiel and Daniel were kept distinct from the heathen. Some of them were preferred at court, others had comfortable settlements in the country, and they were all borne up with hope that, in due time, they should return to their own land again, in expectation of which they preserved among them the distinction of their families, the knowledge of their religion, and an aversion to idolatry. 2. What was the state of the government under which they were. Nebuchadnezzar carried many of them into captivity in the first year of his reign, which was the fourth of Jehoiakim; he reigned forty-five years, his son Evil-merodach twenty-three, and his grandson Belshazzar three years, which make up the seventy years. So Dr. Lightfoot, It is charged upon Nebuchadnezzar that he opened not the house of his prisoners, Isa 14:17. And, if he had shown mercy to the poor Jews, Daniel told him it would have been the lengthening of his tranquillity, Dan 4:27. But the measure of the sins of Babylon was at length full, and then destruction was brought upon them by Darius the Mede and Cyrus the Persian, which we read of, Dan. 5. Darius, being old, left the government to Cyrus, and he was employed as the instrument of the Jews' deliverance, which he gave orders for as soon as ever he was master of the kingdom of Babylon, perhaps in contradiction to Nebuchadnezzar, whose family he had cut off, and because he took a pleasure in undoing what he had done, or in policy, to recommend his newly-acquired dominion as merciful and gentle, or (as some think) in a pious regard to the prophecy of Isaiah, which had been published, and well known, above 150 years before, where he was expressly named as the man that should do this for God, and for whom God would do great things (Isa 44:28; Isa 45:1, etc.), and which perhaps was shown to him by those about him. His name (some say) in the Persian language signifies the sun, for he brought light and healing to the church of God, and was an eminent type of Christ the Sun of righteousness. Some was that his name signifies a father, and Christ is the everlasting Father. Now here we are told, I. Whence this proclamation took its rise. The Lord stirred up the spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord, and, like the rivulets of water, he turneth them which way soever he will. It is said of Cyrus that he knew not God, nor how to serve him; but God knew him, and how to serve himself by him, Isa 45:4. God governs the world by his influence on the spirits of men, and, whatever good is done at any time, it is God that stirs up the spirit to do it, puts thoughts into the mind, gives to the understanding to form a right judgment, and directs the will which way he pleases. Whatever good offices therefore are, at any time, done for the church of God, he must have the glory of them. II. The reference it had to the prophecy of Jeremiah, by whom God had not only promised that they should return, but had fixed the time, which set time to favour Sion had now come. Seventy years were determined (Jer 25:12; Jer 29:10); and he that kept the promise made concerning Israel's deliverance out of Egypt to a day (Exo 12:41) was doubtless as punctual to this. What Cyrus now did was long since said to be the confirming of the word of God's servants, Isa 44:26. Jeremiah, while he lived, was hated and despised; yet thus did Providence honour him long after, that a mighty monarch was influenced to act in pursuance of the word of the Lord by his mouth. III. The date of this proclamation. It was in his first year, not the first of his reign over Persia, the kingdom he was born to, but the first of his reign over Babylon, the kingdom he had conquered. Those are much honoured whose spirits are stirred up to begin with God and to serve him in their first years. IV. The publication of it, both by word of mouth (he caused a voice to pass throughout all his kingdom, like a jubilee-trumpet, a joyful sabbatical year after many melancholy ones, proclaiming liberty to the captives), and also in black and white: he put it in writing, that it might be the more satisfactory, and might be sent to those distant provinces where the ten tribes were scattered in Assyria and Media, Kg2 17:6. V. The purport of this proclamation of liberty. 1. The preamble shows the causes and considerations by which he was influenced, Ezr 1:2. It should seem, his mind was enlightened with the knowledge of Jehovah (for so he calls him), the God of Israel, as the only living and true God, the God of heaven, who is the sovereign Lord and disposer of all the kingdoms of the earth; of him he says (Ezr 1:3), He is the God, God alone, God above all. Though he had not known God by education, God made him so far to know him now as that he did this service with an eye to him. He professes that he does it, (1.) In gratitude to God for the favours he had bestowed upon him: The God of heaven has given me all the kingdoms of the earth. This sounds a little vain-glorious, for there were many kingdoms of the earth which he had nothing to do with; but he means that God had given him all that was given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of the earth, Dan 4:22; Dan 5:19. Note, God is the fountain of power; the kingdoms of the earth are at his disposal; whatever share any have of them they have from him: and those whom God has entrusted with great power and large possessions should look upon themselves as obliged thereby to do much for him. (2.) In obedience to God. He hat charged me to build him a house at Jerusalem; probably by a dream or vision of the night, confirmed by comparing it with the prophecy of Isaiah, where his doing it was foretold. Israel's disobedience to God's charge, which they were often told of, is aggravated by the obedience of this heathen king. 2. He gives free leave to all the Jews that were in his dominions to go up to Jerusalem, and to build the temple of the Lord there, Ezr 1:3. His regard to God made him overlook, (1.) The secular interest of his government. It would have been his policy to keep so great a number of serviceable men in his dominions, and seemed impolitic to let them go and take root again in their own land; but piety is the best policy. (2.) The honour of the religion of his country. Why did he not order them to build a temple to the gods of Babylon or Persia? He believed the God of Israel to be the God of heaven, and therefore obliged his Israel to worship him only. Let them walk in the name of the Lord their God. 3. He subjoins a brief for a collection to bear the charges of such as were poor and not able to bear their own, Ezr 1:4. "Whosoever remaineth, because he has not the means to bear his charges to Jerusalem, let the men of his place help him." Some take it as an order to the king's officers to supply them out of his revenue, as Ezr 6:8. But it may mean a warrant to the captives to ask and receive the alms and charitable contributions of all the king's loving subjects. And we may suppose the Jews had conducted themselves so well among their neighbours that they would be as forward to accommodate them because they loved them as the Egyptians were because they were weary of them. At least many would be kind to them because they saw the government would take it well. Cyrus not only gave his good wishes with those that went (Their God be with them, Ezr 1:3), but took care also to furnish them with such things as they needed. He took it for granted that those among them who were of ability would offer their free-will offerings for the house of God, to promote the rebuilding of it. But, besides that, he would have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.

Verse 5

We are here told, I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, Ezr 1:5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zac 4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer 50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb 11:8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Luk 4:18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, Ezr 1:2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Psa 110:3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, Ezr 1:6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account. How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, Ezr 1:7, Ezr 1:8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (Ti2 2:19, Ti2 2:20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel - a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (Ezr 1:8), and he took care for their safe conveyance to Jerusalem, Ezr 1:11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground.

Verse 1

1:1-3 The first three verses of Ezra appear almost verbatim in 2 Chr 36:22-23, suggesting continuity between the books.

1:1 King Cyrus II reigned over Persia from 559 to 530 BC. Cyrus and his Persian forces defeated the city of Babylon in October, 539 BC, just as Daniel had predicted (Dan 5). • the prophecy . . . through Jeremiah: God had promised to return his people after seventy years in exile (Jer 25:11-12; 29:10). • God’s power over the heart and mind of this pagan king moved him to enact the decree that follows (see also Isa 13:17; 41:2, 25; Jer 50:9). God is sovereign, even when rulers and nations do not recognize his authority (Isa 10:5, 12-14).

Verse 2

1:2 Though Cyrus speaks of the Lord, the God of heaven, Cyrus actually was a Zoroastrian. His proclamation, written in Hebrew, was probably political propaganda to gain Jewish support for his rule. In a similar statement to the Babylonians, Cyrus claimed to worship their chief god, Marduk. However, his words here do reflect that God had appointed him to build him a Temple at Jerusalem (see Isa 44:28; 45:1, 13). He might have learned of such prophecies from Daniel, who served in his court as a high government official (Cyrus is apparently referred to by his Median name, Darius, in Dan 6:1-28; 9:1). God had long planned to raise up Cyrus and give him a vision to restore worship at Jerusalem (Isa 44:28; 45:13; 48:14-15).

Verse 3

1:3 Any of you who are his people may go: The Assyrians and Babylonians had ruled their empires by deporting people and spreading them out in cities throughout their empires. The Persians, by contrast, returned exiled people to their homelands, expecting the returned people to be thankful, obey the Persians, and pay their taxes.

Verse 4

1:4 Cyrus was probably not urging Babylonian neighbors of the Jewish remnant to help the Hebrews. Rather, he was encouraging Jews who had decided to stay in Babylon to help their countrymen who were returning to Jerusalem.

Verse 5

1:5-6 As he had done with the heart of Cyrus (1:1), God stirred the hearts of Israel’s leaders. • Very few priests and Levites actually responded (see 2:36-42). Most of the people who did respond were from two tribes, Judah and Benjamin. Persian documents show that many Jews stayed in Babylon, where they had homes, businesses, and relatives. A dangerous four-month trip back to the desolate city of Jerusalem, now inhabited by foreigners, was not an inviting choice compared to their comfortable life in Babylon. It was much easier to give many valuable gifts and voluntary offerings to those who did return.

Verse 7

1:7 Many articles . . . from the Lord’s Temple had been taken to Babylon (see 2 Chr 36:7; Dan 1:2). By putting these items in his pagan temple, Nebuchadnezzar had attempted to show his god’s power over the Hebrew God. However, God had promised the return of all the stolen items (see Jer 27:16-22). The items from the Temple were holy utensils, acceptable to God for worship and very valuable to the returning worshipers.

Verse 8

1:8 Sheshbazzar was the Persian-appointed governor of Judah who laid the foundation of the Temple (5:14-16). Some believe that Zerubbabel (3:2, 8) was the same person with a new name (cp. Dan 1:7). However, both names are Babylonian, so it is more likely that these two leaders worked together on the Temple foundation and that Zerubbabel later took over as governor when Sheshbazzar died.

Verse 9

1:9-11 5,400 articles of gold and silver: The numbers listed total only 2,499 items. A parallel account, in the apocryphal book 1 Esdras 2:13-15, lists 5,469 items, while a list in the Jewish historian Josephus’s Antiquities 11.15 lists 5,220 objects. Ezra’s shortened list illustrates the kind of items included but does not include every item. Keeping track of consecrated utensils reduced the possibility of confusing these sacred items with the pagan utensils used in the worship of other gods.