Ezra 5:23

The sacrifices for the ‘new moons’ are described in Numbers 28:11-15 . the set feasts ]—see Leviticus 23:2-37 , ‘The set feasts of the Lord, which ye shall proclaim to be holy convocations’ (R.V.),—i.e. (1) the Sabbath ( Leviticus 23:3 ), (2) the Passover ( Leviticus 23:5 ), (3) the Feast of Weeks ( Leviticus 23:15-21 ), (4) the Feast of Trumpets ( Leviticus 23:24 ), (5) the Day of Atonement ( Leviticus 23:27-32 ), (6) the Feast of Tabernacles ( Leviticus 23:34-36 ). In 2 Chronicles 8:13 , ‘the set feasts’ are the three great annual festivals, ‘unleavened bread’, ‘weeks’, ‘tabernacles’, and these are probably intended here. The ‘new moons’ and the ‘set feasts’ are found along with ‘the Sabbaths’ in 1 Chronicles 23:31 ; 2 Chronicles 2:4 ; 2 Chronicles 8:13 ; 2 Chronicles 31:3 ; Nehemiah 10:33 . a freewill offering ] Freewill offerings were made (1) on the great feast-days, see Deuteronomy 16:10 ; Deuteronomy 16:16-17 ; and (2) whensoever any individual Israelite or Gentile desired ( Numbers 29:39 ). They are called ‘oblations’ (Corbans) in Leviticus 1, 2, 3, where they are defined in detail.

Akhashvêrosh) is admitted to be the same as Xerxes (Khshyarsha). It appears throughout the book Esther as well as in this verse ( Ezra 4:6 ). The name in Hebrew Arta-khshasta ( Ezra 4:7-8 , Ezra 6:14 , Ezra 7:1 ; Ezra 7:11 ; Ezra 7:21 ; Nehemiah 2:1 ; Nehemiah 5:14 ; Nehemiah 13:6 ) is clearly the name Artaxerxes. ( e ) The question then arises how the names Xerxes and Artaxerxes occur in this passage, on either side of which stands the mention of the work of the Temple being stopped until the reign of Darius king of Persia; for that this Darius is Darius Hystaspes (521–485) and not Darius Nothus (424) is shown by the whole context and by chap. Ezra 5:1-5 . Only two answers to this question need come under discussion here. (i) According to one view, the chronological sequence of the chapter is maintained. Ezra 4:5 is considered to be a brief compendium of the Samaritan opposition, which is then described in greater detail (6–23). The names Ahasuerus and Artaxerxes are assigned to the two kings Cambyses and Pseudo-Smerdis, who reigned between Cyrus and Darius. The advantage of this theory is obvious. The narrative flows smoothly on. The events of Ezra 4:6-23 amplify the statement of Ezra 4:5 , and belong to the short period 529–521.

This word is rendered "governors" in Daniel 2:48 (see the note at that place), and in Daniel 3:3, Daniel 3:27; Daniel 6:7. It does not elsewhere occur. The Hebrew word corresponding to this - סגנים segânı̂ym - occurs frequently, and is rendered "rulers" in every place except Isaiah 41:25, where it is rendered "princes:" Ezra 9:2; Nehemiah 2:16; Nehemiah 4:14 (7); Nehemiah 5:7, Nehemiah 5:17; Nehemiah 7:5; Jeremiah 51:23, Jeremiah 51:28, Jeremiah 51:57; Ezekiel 23:6, Ezekiel 23:12, Ezekiel 23:23, et al. The office was evidently one that was inferior to that of the "satrap," or governor of a whole province. And the captains - פחותא pachăvâtâ'. This word, wherever it occurs in Daniel, is rendered "captains," Daniel 3:2-3, Daniel 3:27; Daniel 6:7; wherever else it occurs it is rendered governor, Ezra 5:3, Ezra 5:6, Ezra 5:14; Ezra 6:6-7, Ezra 6:13. The Hebrew word corresponding to this (פחה pechâh) occurs frequently, and is also rendered indifferently, "governor" or "captain:" 1 Kings 10:15; 2 Chronicles 9:14; Ezra 8:36; 1 Kings 20:24; Jeremiah 51:23, Jeremiah 51:28, Jeremiah 51:57, et al. It refers to the governor of a province less than satrapy, and is applied to officers in the Assyrian empire, 2 Kings 18:24; Isaiah 36:9; in the Chaldean, Ezekiel 23:6, Ezekiel 23:23; Jeremiah 51:23; and in the Persian, Esther 8:9; Esther 9:3. The word "captains" does not now very accurately express the sense.

Verse 5. - Porters (Hebrew שֹׁעְרִים ); doorkeepers. The word is so translated in 1 Chronicles 15:23, 24 . It was the duty of these to keep the entrances of the sanctuary, by day and night, in their courses (see also 2 Kings 7:10, 11 ). The Chaldaic equivalent of this word is תָּרָע ( Ezra 7:24 ; Daniel 2:49 ). There is no connection between either the word or idea we have here, and those of Psalm 84:11 , where the Hithp. conjugation of סָפפ is used, and the sense of residence probably intended to be conveyed. The instruments which I made... to praise . Possibly the quotation of a short sentence often on David's lips. Men given to music may have been very conscious of it, in ancient days, as well as in modern. The language, however, does not necessarily assert that David claimed the inventing or in any similar sense the making of these musical instruments, but that he appointed them for the service of praise. What some of them were may be seen in 2 Chronicles 5:12 - "cymbals, psalteries, harps, trumpets" (see also 2 Chronicles 29:25-27 ; Nehemiah 12:35, 36 ; Amos 6:5 ). 1 Chronicles 23:5

On the anacoluthistic connection of Ezra 4:11. פּרשׁגן, Ezra 4:11, Ezra 4:23; Ezra 5:6; Ezra 7:11, and frequently in the Targums and the Syriac, written פּתשׁגן Esther 3:14 and Esther 4:8, is derived from the Zendish paiti (Sanscr. prati) and enghana (in Old-Persian thanhana), and signifies properly a counterword, i.e., counterpart, copy. The form with ר is either a corruption, or formed from a compound with fra; comp. Gildemeister in the Zeitschr. fr die Kunde des Morgenl. iv. p. 210, and Haug in Ewald's bibl. Jahrb. v. p. 163, etc. - The copy of the letter begins with עבדּיך, thy servants, the men, etc. The Chethib עבדיך is the original form, shortened in the Keri into עבדּך. Both forms occur elsewhere; comp. Daniel 2:29; Daniel 3:12, and other passages. The וכענת, etc., here stands for the full enumeration of the writers already given in Ezra 4:9, and also for the customary form of salutation.

On the anacoluthistic connection of Ezra 4:11. פּרשׁגן, Ezra 4:11, Ezra 4:23; Ezra 5:6; Ezra 7:11, and frequently in the Targums and the Syriac, written פּתשׁגן Esther 3:14 and Esther 4:8, is derived from the Zendish paiti (Sanscr. prati) and enghana (in Old-Persian thanhana), and signifies properly a counterword, i.e., counterpart, copy. The form with ר is either a corruption, or formed from a compound with fra; comp. Gildemeister in the Zeitschr. fr die Kunde des Morgenl. iv. p. 210, and Haug in Ewald's bibl. Jahrb. v. p. 163, etc. - The copy of the letter begins with עבדּיך, thy servants, the men, etc. The Chethib עבדיך is the original form, shortened in the Keri into עבדּך. Both forms occur elsewhere; comp. Daniel 2:29; Daniel 3:12, and other passages. The וכענת, etc., here stands for the full enumeration of the writers already given in Ezra 4:9, and also for the customary form of salutation.

Verse 17. - And offered... an hundred bullocks, two hundred rams, four hundred lambs. A poor offering, if it be compared, not alone with Solomon's ( 1 Kings 8:63 ), but even with Hezekiah's ( 2 Chronicles 30:24 ), or Josiah's ( ibid. 35:7). Hundreds now take the place of the thousands offered under the old monarchy. A sin offering for all Israel. See comment on ver. 16. We may assume that some of every tribe had returned with Zerubbabel, and that consequently it was possible to regard the re-established people as "Israel" (comp. Nehemiah 11:20 ; Zechariah 8:13 ; Malachi 1:1 ); though, since the great majority were Jews, they were more commonly spoken of as "Judah" ( Ezra 4:1, 6, 23 ; Ezra 5:1, 5 ; Ezra 6:7, 14 ; Zechariah 8:15 , etc.). Zerubbabel, desirous of emphasising the nobler and grander view, made this solemn sin offering of twelve he-goats, one for each of the tribes. Ezra acted similarly when he brought the second colony ( infra , Ezra 8:35 ). Ezra 6:17