1 Esdras 4: What the Passage Says

The Chapter in a Sentence

The second of the young men finishes his case that the king is strongest, since everyone obeys his orders while he himself eats and rests. The third, Zorobabel, argues that women are stronger, because they bear and raise the men who rule, and men give up everything for them; he then argues that truth is stronger than all, and the people shout that truth is great. King Darius tells him to ask for anything, and he asks the king to keep his vow to rebuild Jerusalem and the temple and to send back the vessels taken from it. Darius writes letters granting all of this, and Zorobabel praises the King of heaven, tells his brothers, and they feast seven days.

Claim by Claim

1. 4:1
   • The second speaker, who had spoken of the strength of the king, began to speak.
   • The second speaker had earlier spoken about the strength of the king.
2. 4:2
   • He addressed the men present.
   • He asked whether men who rule over sea and land and everything in them do not excel in strength.
3. 4:3
   • He said the king is mightier than such men.
   • He said the king is lord of all these things.
   • He said the king has dominion over them.
   • He said that whatever the king commands them, they do.
4. 4:4
   • He said that if the king orders them to make war against one another, they do it.
   • He said that if the king sends them out against enemies, they go.
   • He said they break down mountains, walls, and towers.
5. 4:5
   • He said they kill and are killed.
   • He said they do not transgress the king's command.
   • He said that if they win the victory they bring everything to the king.
   • He said they bring the spoil and everything else to the king.
6. 4:6
   • He said that those who are not soldiers and have nothing to do with wars work the land.
   • He said that when the farmers have reaped what they sowed, they bring it to the king.
   • He said they compel one another to pay tribute to the king.
7. 4:7
   • He said the king is only one man.
   • He said that if the king commands them to kill, they kill.
   • He said that if the king commands them to spare, they spare.
8. 4:8
   • He said that if the king commands them to strike, they strike.
   • He said that if the king commands them to make desolate, they make desolate.
   • He said that if the king commands them to build, they build.
9. 4:9
   • He said that if the king commands them to cut down, they cut down.
   • He said that if the king commands them to plant, they plant.
10. 4:10
    • He said all the king's people and his armies obey him.
    • He said the king lies down, eats and drinks, and takes his rest.
11. 4:11
    • He said these men keep watch around the king.
    • He said none of them may leave to attend to his own business.
    • He said they do not disobey him in anything.
12. 4:12
    • He asked the men how the king could fail to be mightiest, seeing he is obeyed in this way.
    • He stopped speaking.
13. 4:13
    • The third speaker, who had spoken of women and of truth, began to speak.
    • The third speaker was Zorobabel.
14. 4:14
    • He said the great king does not excel.
    • He said the multitude of men does not excel.
    • He said wine does not excel.
    • He asked who rules them or has lordship over them.
    • He asked whether it is not women.
15. 4:15
    • He said women gave birth to the king.
    • He said women gave birth to all the people who rule over sea and land.
16. 4:16
    • He said men came from women.
    • He said women raised those who planted the vineyards.
    • He said wine comes from the vineyards.
17. 4:17
    • He said women make garments for men.
    • He said women bring glory to men.
    • He said men cannot exist without women.
18. 4:18
    • He said that men gather together gold and silver and other beautiful things.
    • He asked whether men do not love a woman who is lovely in appearance and beauty.
19. 4:19
    • He said men let all those things go.
    • He said men gape and stare fixedly at her with open mouth.
    • He said all men have more desire for her than for silver or gold or any other beautiful thing.
20. 4:20
    • He said a man leaves his own father who brought him up.
    • He said a man leaves his own country.
    • He said a man clings to his wife.
21. 4:21
    • He said a man does not hesitate to spend his life with his wife.
    • He said such a man remembers neither father nor mother nor country.
22. 4:22
    • He said that by this they must know that women have dominion over them.
    • He asked whether they do not labour and toil and give and bring everything to the woman.
23. 4:23
    • He said a man takes his sword and goes out to rob and to steal.
    • He said a man goes out to sail on the sea and on rivers.
24. 4:24
    • He said such a man faces a lion.
    • He said such a man walks in the darkness.
    • He said that when he has stolen, plundered, and robbed, he brings it to the woman he loves.
25. 4:25
    • He said that therefore a man loves his wife more than his father or mother.
26. 4:26
    • He said many have lost their minds because of women.
    • He said many have become slaves for the sake of women.
27. 4:27
    • He said many have perished because of women.
    • He said many have gone astray because of women.
    • He said many have sinned because of women.
28. 4:28
    • He asked them whether they do not believe him.
    • He asked whether the king is not great in his power.
    • He asked whether all regions do not fear to touch him.
29. 4:29
    • He said he saw the king together with Apame.
    • He said Apame was the king's concubine.
    • He said Apame was the daughter of Bartacus.
    • He said Bartacus was admirable or illustrious.
    • He said Apame was sitting at the king's right hand.
30. 4:30
    • He said Apame took the crown from the king's head.
    • He said Apame set the crown on her own head.
    • He said Apame struck the king with her left hand.
31. 4:31
    • He said that even so the king gaped and gazed at her with open mouth.
    • He said that if she laughed at him, he laughed too.
    • He said that if she took displeasure at him, the king had to flatter her so that she would be reconciled to him.
32. 4:32
    • He asked the men how it could be otherwise than that women are strong, seeing they do such things.
33. 4:33
    • The king and the nobles looked at one another.
    • He then began to speak about the truth.
34. 4:34
    • He asked the men whether women are not strong.
    • He said the earth is great.
    • He said the heaven is high.
    • He said the sun is swift in its course.
    • He said the sun circles round the heavens.
    • He said the sun returns to its own place in one day.
35. 4:35
    • He asked whether the one who makes these things is not great.
    • He said therefore the truth is great.
    • He said the truth is stronger than all things.
36. 4:36
    • He said all the earth calls upon the truth.
    • He said the heaven blesses the truth.
    • He said all works shake and tremble at the truth.
    • He said there is nothing unrighteous with the truth.
37. 4:37
    • He said wine is unrighteous.
    • He said the king is unrighteous.
    • He said women are unrighteous.
    • He said all the children of men are unrighteous.
    • He said all their works are unrighteous.
    • He said there is no truth in them.
    • He said they will perish in their unrighteousness.
38. 4:38
    • He said the truth endures.
    • He said the truth is always strong.
    • He said the truth lives and conquers for evermore.
39. 4:39
    • He said that with the truth there is no partiality toward persons or rewards.
    • He said the truth does what is just.
    • He said the truth abstains from all unjust and wicked things.
    • He said all men approve of the works of the truth.
40. 4:40
    • He said there is no unrighteousness in the judgment of the truth.
    • He said the truth is the strength, kingdom, power, and majesty of all ages.
    • He blessed the God of truth.
41. 4:41
    • He stopped speaking.
    • All the people shouted.
    • The people said that truth is great and mighty above all things.
42. 4:42
    • The king told him to ask for whatever he wanted beyond what was appointed in the writing.
    • The king said they would give it to him.
    • The king said this was because he was found to be the wisest.
    • The king said he would sit next to the king.
    • The king said he would be called the king's cousin.
43. 4:43
    • He told the king to remember the vow the king had vowed to build Jerusalem.
    • He said the king made that vow on the day he came to his kingdom.
44. 4:44
    • He said the king had vowed to send back all the vessels that had been taken out of Jerusalem.
    • He said Cyrus had set those vessels apart.
    • He said Cyrus set them apart when Cyrus vowed to destroy Babylon.
    • He said the king had vowed to send the vessels back there.
45. 4:45
    • He said the king had also vowed to build the temple.
    • He said the Edomites burned the temple.
    • He said the temple was burned when Judea was made desolate by the Chaldees.
46. 4:46
    • He addressed the king as lord.
    • He said this was what he requested and desired of the king.
    • He said this was the princely generosity coming from the king himself.
    • He asked the king to make good the vow.
    • He said the king had vowed that vow with his own mouth to the King of heaven.
47. 4:47
    • King Darius stood up.
    • Darius kissed him.
    • Darius wrote letters for him to all the treasurers, lieutenants, captains, and governors.
    • The letters ordered that they safely escort him on his way.
    • The letters ordered that they safely escort all those going up with him to build Jerusalem.
48. 4:48
    • Darius also wrote letters to the lieutenants in Celosyria and Phenice and to those in Libanus.
    • Those letters ordered them to bring cedar wood from Libanus to Jerusalem.
    • Those letters ordered them to build the city with him.
49. 4:49
    • Darius wrote on behalf of all the Jews who would go out of his realm up to Judea, concerning their freedom.
    • He wrote that no officer, ruler, lieutenant, or treasurer should forcibly enter their doors.
50. 4:50
    • He wrote that all the territory they hold should be free of tribute.
    • He wrote that the Edomites should give up the villages of the Jews that they then held.
51. 4:51
    • He wrote that twenty talents should be given yearly for the building of the temple.
    • He wrote that this should continue until the temple was built.
52. 4:52
    • He wrote that another ten talents should be given yearly for the burnt offerings presented on the altar every day.
    • He said they had a commandment to offer seventeen.
53. 4:53
    • He wrote that all who went from Babylon to build the city should have their freedom.
    • He wrote that their descendants should have freedom as well.
    • He wrote that all the priests who went should have freedom as well.
54. 4:54
    • He also wrote concerning their maintenance.
    • He also wrote concerning the priests' vestments in which they minister.
55. 4:55
    • He wrote likewise concerning the maintenance of the Levites.
    • He wrote that it should be given to them until the day the house was finished and Jerusalem built up.
56. 4:56
    • He commanded that allotments and wages be given to all who guarded the city.
57. 4:57
    • He sent away from Babylon all the vessels that Cyrus had set apart.
    • He also charged that everything Cyrus had commanded be done.
    • He sent these things to Jerusalem.
58. 4:58
    • When the young man had gone out, he lifted his face to heaven toward Jerusalem.
    • He praised the King of heaven.
59. 4:59
    • He said that victory comes from God.
    • He said that wisdom comes from God.
    • He said the glory is God's.
    • He said he is God's servant.
60. 4:60
    • He blessed God for having given him wisdom.
    • He gave thanks to God.
    • He called God the Lord of their fathers.
61. 4:61
    • He took the letters.
    • He went out.
    • He came to Babylon.
    • He told all of it to his brethren.
62. 4:62
    • They praised the God of their fathers.
    • They praised him because he had given them freedom and liberty.
63. 4:63
    • The freedom was to go up and build Jerusalem.
    • The freedom was to build the temple which is called by God's name.
    • They feasted with instruments of music and with gladness for seven days.

Words Worth Explaining

Every language note in this chapter, gathered. These explain what a word meant, never what it means for the reader.

4:1

This chapter continues a contest begun in chapter 3. Three young bodyguards of King Darius each wrote down what he thought was the strongest thing in the world, sealed the answers, and put them under the king's pillow, with a reward promised to whoever argued best. The first said wine. The second, speaking here, says the king. The third will say women, and then truth.

4:5

Plunder is the goods, animals, and treasure soldiers take from an enemy after a battle. Here they must hand every bit of it to the king.

4:6

The KJV prints "husbundry" here, a variant of "husbandry," which meant farming and the working of land. It has nothing to do with husbands. The tax being described is paid in harvested crops, not coin.

4:7

To spare someone means to let that person live.

4:8

Make it empty means knock down a town and send the people away.

4:13

Zorobabel is the Greek spelling of Zerubbabel, a descendant of the kings of Judah who led the first group of exiles back from Babylon and governed Judea under Persian rule. Naming him here ties this contest story to the return from exile that the rest of the book is about.

4:16

A vineyard is a field where grapes grow. Wine is made from grapes.

4:18

In 1611 English "favour" could mean a person's face or looks, so "comely in favour and beauty" means good looking, not well liked.

4:19

To "gape" in 1611 meant to stare with the mouth hanging open in astonishment. It did not mean to yawn.

4:20

"Cleaveth unto" meant clings to or sticks fast to, the opposite of the other sense of cleave, to split. The wording deliberately echoes Genesis 2:24.

4:21

"He sticketh not to" meant he does not hesitate or hold back. It is not about sticking with her.

4:24

Meeting a lion and walking dark roads stood for the worst dangers a traveler knew. The speaker's point is that a man will face them all to bring back a gift for the woman he loves.

4:26

A servant here works for someone else and is not free to leave.

4:29

A concubine was a woman formally attached to the king's household as a recognized secondary partner, with a settled place at court but not the standing of a queen. Sitting at the king's right hand was the highest place of honor in the room, normally given to his chief minister. "The admirable Bartacus" uses "admirable" for a Greek word meaning illustrious or famous, a rank at court rather than a compliment on his character.

4:30

The crown was the emblem of royal power itself. For anyone else, taking it off the king's head, wearing it, or striking the king would have been a capital offense. That is the whole force of the story: she does with impunity what would cost another person his life.

4:31

"Was fain to" meant was obliged to, had no choice but to. The king is not choosing to flatter her; he has to.

4:33

"Princes" here means the king's leading nobles and officials, not his sons.

4:34

This describes what people saw from the ground. The sun crosses the sky all day and starts again next morning from the same place.

4:36

The Greek here is compressed and disputed. It can mean that all works shake and tremble before truth, as the KJV reads it, or simply that all works shake and tremble while truth alone does not. The rendering leaves both readings open.

4:37

One Greek word, adikos, meaning unjust or not conforming to what is right, stands behind both "wicked" and "unrighteous" in the KJV of this speech. The point being made is legal rather than moral in the modern sense: everything else can be crooked in judgment, and truth cannot.

4:39

"Accepting of persons" is the standard KJV phrase for partiality, deciding a case by who a person is rather than by the facts. "Rewards" in older English commonly meant bribes, so the two phrases together describe a judge who can be neither impressed nor bought.

4:40

"Of all ages" translates a phrase meaning of all the ages, that is, of all time. It does not mean people of every age.

4:42

"The writing" is the sealed statement of the contest terms, which already set out the winner's prize, so the king is offering something beyond it. "My cousin" is not a claim of blood relation: "kinsman of the king" was a formal title at the Persian court, one of the highest honors a courtier could be given.

4:43

About seventy years earlier, the army of Babylon had burned Jerusalem and carried its people away. The city and its temple were still in ruins.

4:44

"Vessels" here means the whole set of gold and silver equipment used in the temple worship, the bowls, basins, dishes, snuffers and utensils, which were carried off to Babylon when Jerusalem fell. Cyrus was the Persian king who captured Babylon and ordered these things returned to Jerusalem.

4:45

"Chaldees" is the KJV's word for the Babylonians. The Edomites were a neighboring people living south and east of Judah, widely blamed by Jewish writers for joining in when Jerusalem fell; other accounts of the burning of the temple attribute it to the Babylonian army itself.

4:47

Darius here is the Persian king Darius I. "Lieutenants" in the KJV does not mean military officers; it is its ordinary word for deputy provincial governors, the Persian officials who administered districts under the satraps.

4:48

Celosyria is Coele-Syria, the Persian province covering inland Syria and Palestine. Phenice is Phoenicia, the coastal strip of what is now Lebanon. Libanus is Mount Lebanon, whose cedar forests were the region's standard source of large building timber, prized because the wood is straight, fragrant and resistant to rot.

4:49

Persian officials had a customary right to enter private houses to seize supplies, quarter soldiers, or conscript labor. The order withdraws that right from the returning Jews' households.

4:51

A talent was a unit of weight, roughly seventy five pounds, about thirty four kilograms, of silver. Twenty talents a year was a very large grant, well beyond what a private donor could give.

4:52

A burnt offering was an animal killed and then burned whole on the altar, with none of it eaten by priests or worshipers, which is why it had to be paid for out of a standing fund. The number seventeen matches no known rule for the daily offerings and has never been satisfactorily explained; many take it as a copying error in the Greek.

4:53

A priest was a man who served God in the temple. Priests helped people bring their gifts to God.

4:54

"The charges" means the cost of their keep, a fixed allowance of food and supplies. The priests' "vestments" were the special garments worn only while serving at the altar and kept separate from ordinary clothing.

4:55

The Levites were members of the tribe of Levi who staffed the temple in supporting roles under the priests: musicians, gatekeepers, and those who handled the equipment and the practical work of the sanctuary. Like the priests, they held no farmland of their own and lived on allotted support.

4:56

In 1611 a "pension" was any regular payment or allowance, not a retirement income. The Greek word behind it is usually understood to mean allotments of land granted to the city's guards, which is why the rendering says land.

4:58

Jews away from Jerusalem prayed facing the city and its temple. He is outdoors in Persia, so turning toward Jerusalem is the gesture that marks this as prayer.

4:61

"Brethren" here means his fellow Jews, his kinsmen and countrymen in Babylon, not his literal brothers.

4:63

"Called by his name" is a Hebrew idiom for belonging to someone: a house called by God's name is God's own house. Seven days was the standard length of a major public celebration, the same span as the great festivals.