1 Esdras 5

After this the leading men of the families were chosen, tribe by tribe, to go up with their wives, their sons and daughters, their menservants and maidservants, and their livestock.

1After this were the principal men of the families chosen according to their tribes, to go up with their wives and sons and daughters, with their menservants and maidservants, and their cattle.

NoteThe King James "cattle" in 1611 meant livestock of every kind, oxen, sheep, goats and donkeys together, not cows in particular. The list describes whole households moving, not a party of travelers.

2Darius sent a thousand horsemen with them, to bring them safely back to Jerusalem, and with them went musical instruments, drums and flutes.

2And Darius sent with them a thousand horsemen, till they had brought them back to Jerusalem safely, and with musical instruments tabrets and flutes.

NoteA "tabret" was a small hand drum held in one hand and struck with the other. The thousand horsemen are an armed escort for a long journey across open country, not a guard over prisoners.

3All their relatives celebrated with music, and he had them go up together with them.

3And all their brethren played, and he made them go up together with them.

NoteIn 1611 "played" used by itself meant made music, and by extension danced and celebrated. "Brethren" here means kinsmen and fellow countrymen, not brothers by birth.

4These are the names of the men who went up, listed by their families within their tribes, according to their various divisions.

4And these are the names of the men which went up, according to their families among their tribes, after their several heads.

5The priests, the sons of Phinees son of Aaron: Jesus son of Josedec, son of Saraias, and Joacim son of Zorobabel, son of Salathiel, of the house of David, from the line of Phares, of the tribe of Judah.

5The priests, the sons of Phinees the son of Aaron: Jesus the son of Josedec, the son of Saraias, and Joacim the son of Zorobabel, the son of Salathiel, of the house of David, out of the kindred of Phares, of the tribe of Judah;

Note1 Esdras survives in Greek, so Hebrew names reach the reader in Greek dress. Jesus is the Greek form of Jeshua or Joshua, Josedec of Jozadak, Zorobabel of Zerubbabel, Salathiel of Shealtiel, Phares of Perez, Phinees of Phinehas. The same people appear under the Hebrew spellings in Ezra and Nehemiah.

6This was the Joacim who spoke wise words before Darius the king of Persia in the second year of his reign, in the month Nisan, which is the first month.

6Who spake wise sentences before Darius the king of Persia in the second year of his reign, in the month Nisan, which is the first month.

NoteNisan falls in March and April and opened the religious year. The "wise sentences" spoken before Darius refer back to the contest of the three young bodyguards in chapters 3 and 4, where the speaker who won the king's favor was Zorobabel. The Greek here is loosely joined and leaves it unclear whether the clause describes Zorobabel or his son Joacim.

7These are the people of Judea who came up from the captivity, where they had lived as foreigners, whom Nabuchodonosor the king of Babylon had carried away to Babylon.

7And these are they of Jewry that came up from the captivity, where they dwelt as strangers, whom Nabuchodonosor the king of Babylon had carried away unto Babylon.

NoteNabuchodonosor is Nebuchadnezzar, who deported the population of Jerusalem in stages ending with the destruction of the city in 587 or 586 BC. To "dwell as strangers" means to live as resident foreigners, tolerated but without the standing of citizens. The King James "Jewry" simply means Judea, the territory around Jerusalem.

8They returned to Jerusalem and to the other parts of Judea, each man to his own city. They came with Zorobabel, with Jesus, Nehemias, Zacharias, Reesaias, Enenius, Mardocheus, Beelsarus, Aspharasus, Reelius, Roimus and Baana, who were their leaders.

8And they returned unto Jerusalem, and to the other parts of Jewry, every man to his own city, who came with Zorobabel, with Jesus, Nehemias, and Zacharias, and Reesaias, Enenius, Mardocheus. Beelsarus, Aspharasus, Reelius, Roimus, and Baana, their guides.

9This is the count of the people of the nation and their leaders. The sons of Phoros, 2,172. The sons of Saphat, 472.

9The number of them of the nation, and their governors, sons of Phoros, two thousand an hundred seventy and two; the sons of Saphat, four hundred seventy and two:

NoteWhat follows is a register of the returning population, the same document that stands in Ezra 2 and Nehemiah 7, though the spellings and several of the figures differ between the three. "The sons of" names a clan traced back to a common ancestor, so "the sons of Phoros, two thousand an hundred seventy and two" means that many people belonging to that family group, not that many literal sons.

10The sons of Ares, 756.

10The sons of Ares, seven hundred fifty and six:

11The sons of Phaath Moab, 2,812.

11The sons of Phaath Moab, two thousand eight hundred and twelve:

12The sons of Elam, 1,254. The sons of Zathul, 945. The sons of Corbe, 705. The sons of Bani, 648.

12The sons of Elam, a thousand two hundred fifty and four: the sons of Zathul, nine hundred forty and five: the sons of Corbe, seven hundred and five: the sons of Bani, six hundred forty and eight:

13The sons of Bebai, 623. The sons of Sadas, 3,222.

13The sons of Bebai, six hundred twenty and three: the sons of Sadas, three thousand two hundred twenty and two:

14The sons of Adonikam, 667. The sons of Bagoi, 2,066. The sons of Adin, 454.

14The sons of Adonikam, six hundred sixty and seven: the sons of Bagoi, two thousand sixty and six: the sons of Adin, four hundred fifty and four:

15The sons of Aterezias, 92. The sons of Ceilan and Azetas, 67. The sons of Azuran, 432.

15The sons of Aterezias, ninety and two: the sons of Ceilan and Azetas threescore and seven: the sons of Azuran, four hundred thirty and two:

16The sons of Ananias, 101. The sons of Arom, 32. The sons of Bassa, 323. The sons of Azephurith, 102.

16The sons of Ananias, an hundred and one: the sons of Arom, thirty two: and the sons of Bassa, three hundred twenty and three: the sons of Azephurith, an hundred and two:

17The sons of Meterus, 3,005. The sons of Bethlomon, 123.

17The sons of Meterus, three thousand and five: the sons of Bethlomon, an hundred twenty and three:

18The people of Netophah, 55. The people of Anathoth, 158. The people of Bethsamos, 42.

18They of Netophah, fifty and five: they of Anathoth, an hundred fifty and eight: they of Bethsamos, forty and two:

NoteFrom here the register switches from descent to geography, listing families by the Judean village their ancestors had held before the deportation. Netophah and Anathoth were small towns a few miles from Jerusalem; Anathoth was the home village of the prophet Jeremiah. A family's claim to land rested on that link.

19The people of Kiriathiarius, 25. The people of Caphira and Beroth, 743. The people of Pira, 700.

19They of Kiriathiarius, twenty and five: they of Caphira and Beroth, seven hundred forty and three: they of Pira, seven hundred:

20The people of Chadias and Ammidoi, 422. The people of Cirama and Gabdes, 621.

20They of Chadias and Ammidoi, four hundred twenty and two: they of Cirama and Gabdes, six hundred twenty and one:

21The people of Macalon, 122. The people of Betolius, 52. The sons of Nephis, 156.

21They of Macalon, an hundred twenty and two: they of Betolius, fifty and two: the sons of Nephis, an hundred fifty and six:

22The sons of Calamolalus and Onus, 725. The sons of Jerechus, 245.

22The sons of Calamolalus and Onus, seven hundred twenty and five: the sons of Jerechus, two hundred forty and five:

23The sons of Annas, 3,330.

23The sons of Annas, three thousand three hundred and thirty.

24The priests: the sons of Jeddu, the son of Jesus, among the sons of Sanasib, 972. The sons of Meruth, 1,052.

24The priests: the sons of Jeddu, the son of Jesus among the sons of Sanasib, nine hundred seventy and two: the sons of Meruth, a thousand fifty and two:

NotePriests traced descent from Aaron and served at the altar. Four priestly clans are counted here, and their combined total is a large share of the whole group, since the return was organized around restoring worship.

25The sons of Phassaron, 1,047. The sons of Carme, 1,017.

25The sons of Phassaron, a thousand forty and seven: the sons of Carme, a thousand and seventeen.

26The Levites: the sons of Jessue, and Cadmiel, and Banuas, and Sudias, 74.

26The Levites: the sons of Jessue, and Cadmiel, and Banuas, and Sudias, seventy and four.

NoteLevites were men of the tribe of Levi who were not of the priestly line of Aaron. They handled the supporting work of the sanctuary: transport, maintenance, music, and assisting at sacrifices. The figure of seventy four is strikingly small beside the thousands of priests just listed.

27The holy singers: the sons of Asaph, 128.

27The holy singers: the sons of Asaph, an hundred twenty and eight.

NoteThe temple singers were a hereditary guild, not volunteers. Asaph was David's chief musician, and his descendants held the office of leading sung worship.

28The gatekeepers: the sons of Salum, the sons of Jatal, the sons of Talmon, the sons of Dacobi, the sons of Teta, the sons of Sami, 139 in all.

28The porters: the sons of Salum, the sons of Jatal, the sons of Talmon, the sons of Dacobi, the sons of Teta, the sons of Sami, in all an hundred thirty and nine.

NoteThe King James "porters" means gatekeepers or doorkeepers, from the Latin for door. It has nothing to do with carrying luggage. They controlled access to the temple courts and guarded the stores.

29The temple servants: the sons of Esau, the sons of Asipha, the sons of Tabaoth, the sons of Ceras, the sons of Sud, the sons of Phaleas, the sons of Labana, the sons of Graba,

29The servants of the temple: the sons of Esau, the sons of Asipha, the sons of Tabaoth, the sons of Ceras, the sons of Sud, the sons of Phaleas, the sons of Labana, the sons of Graba,

Note"The servants of the temple" translates a Hebrew term, the Nethinim, meaning the given ones: a hereditary class of temple laborers who drew water, cut wood and did the heavy work of the sanctuary. Many of the names in this list are foreign in form, which fits an origin in war captives assigned to temple service.

30the sons of Acua, the sons of Uta, the sons of Cetab, the sons of Agaba, the sons of Subai, the sons of Anan, the sons of Cathua, the sons of Geddur,

30The sons of Acua, the sons of Uta, the sons of Cetab, the sons of Agaba, the sons of Subai, the sons of Anan, the sons of Cathua, the sons of Geddur,

31the sons of Airus, the sons of Daisan, the sons of Noeba, the sons of Chaseba, the sons of Gazera, the sons of Azia, the sons of Phinees, the sons of Azare, the sons of Bastai, the sons of Asana, the sons of Meani, the sons of Naphisi, the sons of Acub, the sons of Acipha, the sons of Assur, the sons of Pharacim, the sons of Basaloth,

31The sons of Airus, the sons of Daisan, the sons of Noeba, the sons of Chaseba, the sons of Gazera, the sons of Azia, the sons of Phinees, the sons of Azare, the sons of Bastai, the sons of Asana, the sons of Meani, the sons of Naphisi, the sons of Acub, the sons of Acipha, the sons of Assur, the sons of Pharacim, the sons of Basaloth,

32the sons of Meeda, the sons of Coutha, the sons of Charea, the sons of Charcus, the sons of Aserer, the sons of Thomoi, the sons of Nasith, the sons of Atipha.

32The sons of Meeda, the sons of Coutha, the sons of Charea, the sons of Charcus, the sons of Aserer, the sons of Thomoi, the sons of Nasith, the sons of Atipha.

33The sons of the servants of Solomon: the sons of Azaphion, the sons of Pharira, the sons of Jeeli, the sons of Lozon, the sons of Israel, the sons of Sapheth,

33The sons of the servants of Solomon: the sons of Azaphion, the sons of Pharira, the sons of Jeeli, the sons of Lozon, the sons of Israel, the sons of Sapheth,

NoteThese were descendants of the labor force Solomon conscripted for his building works. Like the temple servants they formed a hereditary class attached to the sanctuary, and the two groups are counted together in verse 35.

34the sons of Hagia, the sons of Pharacareth, the sons of Sabi, the sons of Sarothie, the sons of Masias, the sons of Gar, the sons of Addus, the sons of Suba, the sons of Apherra, the sons of Barodis, the sons of Sabat, the sons of Allom.

34The sons of Hagia, the sons of Pharacareth, the sons of Sabi, the sons of Sarothie, the sons of Masias, the sons of Gar, the sons of Addus, the sons of Suba, the sons of Apherra, the sons of Barodis, the sons of Sabat, the sons of Allom.

35All the temple servants and the sons of the servants of Solomon came to 372.

35All the ministers of the temple, and the sons of the servants of Solomon, were three hundred seventy and two.

36These came up from Thermeleth and Thelersas, with Charaathalar leading them, and Aalar.

36These came up from Thermeleth and Thelersas, Charaathalar leading them, and Aalar;

37They could not show their families or their ancestry, to prove that they were from Israel: the sons of Ladan, the son of Ban, and the sons of Necodan, 652.

37Neither could they shew their families, nor their stock, how they were of Israel: the sons of Ladan, the son of Ban, the sons of Necodan, six hundred fifty and two.

NoteDocumented descent was not a matter of pride but of standing. It decided who could claim ancestral land, who counted as a member of the community, and above all who could serve as a priest. A family whose records had been lost in the deportation had no way to prove either claim.

38And of the priests, these had taken the priest's office without a right to it and were not found in the records: the sons of Obdia, the sons of Accoz, and the sons of Addus, who had married Augia, one of the daughters of Barzelus, and took his name.

38And of the priests that usurped the office of the priesthood, and were not found: the sons of Obdia, the sons of Accoz, the sons of Addus, who married Augia one of the daughters of Barzelus, and was named after his name.

NoteThis priestly family had married into the household of Barzelus, that is Barzillai the Gileadite, a wealthy supporter of David, and had taken the wife's family name rather than keeping its own. Taking a wife's name was unusual and here it broke the paper trail, so the family could no longer show descent from Aaron.

39When the record of the ancestry of these men was looked for in the register and was not found, they were put out of the priest's office.

39And when the description of the kindred of these men was sought in the register, and was not found, they were removed from executing the office of the priesthood:

40Nehemias and Atharias told them that they must not share in the holy things until a high priest arose who wore the Urim and the Thummim.

40For unto them said Nehemias and Atharias, that they should not be partakers of the holy things, till there arose up an high priest clothed with doctrine and truth.

NoteThe King James "clothed with doctrine and truth" is the Greek translation of the Hebrew Urim and Thummim, two objects kept in the pouch of the high priest's breastpiece and used to put a question to God and receive a yes or no answer. Since no high priest was then serving with them, the disputed priests were suspended rather than condemned, with the case left open.

41So the people of Israel, from twelve years old and upward, numbered 42,360 in all, not counting the menservants and maidservants.

41So of Israel, from them of twelve years old and upward, they were all in number forty thousand, beside menservants and womenservants two thousand three hundred and sixty.

NoteThe individual figures listed above do not add up to this total, and the same mismatch appears in Ezra 2 and Nehemiah 7. The King James here reads "forty thousand" where the Greek manuscripts give forty two thousand three hundred and sixty. The cutoff at twelve years old is peculiar to 1 Esdras; the parallel lists give no age.

42Their menservants and maidservants were 7,347. The singing men and singing women were 245.

42Their menservants and handmaids were seven thousand three hundred forty and seven: the singing men and singing women, two hundred forty and five:

43There were 435 camels, 7,036 horses, 245 mules, and 5,525 animals trained to work under the yoke.

43Four hundred thirty and five camels, seven thousand thirty and six horses, two hundred forty and five mules, five thousand five hundred twenty and five beasts used to the yoke.

Note"Beasts used to the yoke" are draft animals, oxen and donkeys harnessed for plowing and hauling. They are counted separately from the riding and pack animals because they represent the community's ability to farm and to build.

44Some of the leading men of their families, when they came to the temple of God in Jerusalem, promised to set the house up again in its own place, as far as they were able,

44And certain of the chief of their families, when they came to the temple of God that is in Jerusalem, vowed to set up the house again in his own place according to their ability,

NoteIn 1611 "his" served as the possessive of "it", so "in his own place" means on its original site. Rebuilding on the exact former foundation mattered: the altar and sanctuary were held to belong to that spot and no other.

45and to give into the holy treasury for the work a thousand minas of gold, five thousand minas of silver, and a hundred robes for the priests.

45And to give into the holy treasury of the works a thousand pounds of gold, five thousand of silver, and an hundred priestly vestments.

NoteThe King James "pounds" stands for the Greek mina, a weight of about sixty shekels, somewhere near a pound and a quarter or about half a kilogram. A thousand minas of gold is therefore a very large gift by weight, since coinage was not yet in general use and precious metal was reckoned by weight. The vestments are the specialized robes a priest could not serve without, and donating a hundred of them equipped the priesthood outright.

46So the priests and the Levites and the people lived in Jerusalem and in the countryside, and the singers and the gatekeepers as well, and all Israel lived in their villages.

46And so dwelt the priests and the Levites and the people in Jerusalem, and in the country, the singers also and the porters; and all Israel in their villages.

47But when the seventh month was near, and the people of Israel were each in his own place, they all came together with one purpose into the open square in front of the first gate, which faces east.

47But when the seventh month was at hand, and when the children of Israel were every man in his own place, they came all together with one consent into the open place of the first gate which is toward the east.

NoteThe seventh month, Tishri, falls in September and October and carried the densest cluster of festivals in the year. The "open place of the first gate" is the public square inside the eastern entrance, the normal spot for assemblies and legal business.

48Then Jesus son of Josedec stood up, with his fellow priests, and Zorobabel son of Salathiel, with his relatives, and they made the altar of the God of Israel ready,

48Then stood up Jesus the son of Josedec, and his brethren the priests and Zorobabel the son of Salathiel, and his brethren, and made ready the altar of the God of Israel,

49so that burnt sacrifices could be offered on it, just as it is plainly commanded in the book of Moses the man of God.

49To offer burnt sacrifices upon it, according as it is expressly commanded in the book of Moses the man of God.

NoteA burnt sacrifice was consumed whole on the altar, with no portion kept back for the priests or the worshiper. "The book of Moses" means the law, the first five books, where the procedure is set out in detail.

50People from the other nations of the land gathered to them, and they set up the altar in its own place, because all the nations of the land were hostile to them and pressed them down. They offered sacrifices at the proper times, and burnt offerings to the Lord both morning and evening.

50And there were gathered unto them out of the other nations of the land, and they erected the altar upon his own place, because all the nations of the land were at enmity with them, and oppressed them; and they offered sacrifices according to the time, and burnt offerings to the Lord both morning and evening.

NoteThe Greek is ambiguous and can be read two ways: that people from the surrounding nations joined the returning exiles, or that those nations massed against them. The sentence then explains the haste with which the altar went up, which fits the second reading, but the wording itself does not settle it.

51They also kept the Feast of Tabernacles, as the law commands, and offered sacrifices every day, as was fitting.

51Also they held the feast of tabernacles, as it is commanded in the law, and offered sacrifices daily, as was meet:

NoteThe Feast of Tabernacles, Sukkot, ran seven days in the autumn. Families lived in temporary shelters of branches for its duration, recalling the years in the wilderness, and it doubled as the harvest festival. The King James "as was meet" means as was fitting or proper.

52After that they offered the regular offerings, and the sacrifices for the Sabbaths, for the new moons, and for all the holy feasts.

52And after that, the continual oblations, and the sacrifice of the sabbaths, and of the new moons, and of all holy feasts.

NoteThe "continual oblations" are the standing offerings made morning and evening every day without interruption. New moons mark the first day of each lunar month, fixed by sighting the new crescent, and each one called for its own set of sacrifices over and above the daily ones.

53Everyone who had made a vow to God began to offer sacrifices to God from the first day of the seventh month, even though the temple of the Lord was not yet built.

53And all they that had made any vow to God began to offer sacrifices to God from the first day of the seventh month, although the temple of the Lord was not yet built.

54They gave money, food and drink to the stoneworkers and the carpenters, and gave it gladly.

54And they gave unto the masons and carpenters money, meat, and drink, with cheerfulness.

NoteThe King James "meat" means food of any kind, not flesh specifically. The workmen were paid partly in wages and partly in rations, a normal arrangement on a large building site.

55They also gave carts to the people of Zidon and Tyre, so that they would bring cedar trees from Libanus and float them as rafts to the harbor of Joppa, just as Cyrus king of the Persians had commanded them.

55Unto them of Zidon also and Tyre they gave carrs, that they should bring cedar trees from Libanus, which should be brought by floats to the haven of Joppa, according as it was commanded them by Cyrus king of the Persians.

NoteZidon, usually spelled Sidon, and Tyre were Phoenician port cities on the coast of what is now Lebanon, and their timber trade was long established. Libanus is the Lebanon mountain range, whose cedar was the prestige building timber of the region. The King James "carrs" are carts, and "floats" are rafts: the logs were lashed together and towed down the coast by sea, then landed at Joppa, modern Jaffa, the nearest harbor to Jerusalem, about thirty five miles inland from it. Solomon had imported cedar the same way for the first temple.

56In the second year after his coming to the temple of God at Jerusalem, in the second month, the work was begun by Zorobabel son of Salathiel, Jesus son of Josedec, their relatives, the priests, the Levites, and all who had come to Jerusalem out of the captivity.

56And in the second year and second month after his coming to the temple of God at Jerusalem began Zorobabel the son of Salathiel, and Jesus the son of Josedec, and their brethren, and the priests, and the Levites, and all they that were come unto Jerusalem out of the captivity:

57They laid the foundation of the house of God on the first day of the second month, in the second year after they came to Judea and Jerusalem.

57And they laid the foundation of the house of God in the first day of the second month, in the second year after they were come to Jewry and Jerusalem.

NoteThe second month is Iyyar, falling in April and May, after the spring rains and before the summer heat, the practical start of a building season.

58They put the Levites who were twenty years old and older in charge of the work of the Lord. Then Jesus stood up, with his sons and his relatives, and Cadmiel his brother, and the sons of Madiabun, with the sons of Joda the son of Eliadun, and their sons and relatives, all Levites. With one mind they pushed the business forward, working hard to advance the work on the house of God. So the workmen built the temple of the Lord.

58And they appointed the Levites from twenty years old over the works of the Lord. Then stood up Jesus, and his sons and brethren, and Cadmiel his brother, and the sons of Madiabun, with the sons of Joda the son of Eliadun, with their sons and brethren, all Levites, with one accord setters forward of the business, labouring to advance the works in the house of God. So the workmen built the temple of the Lord.

NoteTwenty was the age at which a Levite became eligible for temple duty. The King James "setters forward of the business" means the men who drove the work along, foremen rather than laborers.

59The priests stood dressed in their robes, with musical instruments and trumpets, and the Levites, the sons of Asaph, had cymbals.

59And the priests stood arrayed in their vestments with musical instruments and trumpets; and the Levites the sons of Asaph had cymbals,

60They sang songs of thanks and praised the Lord, in the way David the king of Israel had arranged it.

60Singing songs of thanksgiving, and praising the Lord, according as David the king of Israel had ordained.

NoteDavid was remembered as the organizer of temple music, assigning the guilds of singers and instrumentalists their orders and duties. To sing "according as David the king of Israel had ordained" means following that established pattern of service.

61They sang songs of praise to the Lord with loud voices, because his mercy and his glory last forever in all Israel.

61And they sung with loud voices songs to the praise of the Lord, because his mercy and glory is for ever in all Israel.

NoteThe line about mercy and glory lasting forever is the standing refrain of Israel's public praise, familiar from Psalm 136 and used elsewhere at moments of dedication.

62All the people blew trumpets and shouted with a loud voice, singing songs of thanks to the Lord because the house of the Lord was being raised up.

62And all the people sounded trumpets, and shouted with a loud voice, singing songs of thanksgiving unto the Lord for the rearing up of the house of the Lord.

63Some of the priests and Levites, and some of the heads of their families, the old men who had seen the earlier house, came to the building of this one weeping and crying out loudly.

63Also of the priests and Levites, and of the chief of their families, the ancients who had seen the former house came to the building of this with weeping and great crying.

NoteThe King James "ancients" means old men, not people of a distant age. The "former house" is Solomon's temple, burned by the Babylonians in 587 or 586 BC, so the oldest men present had seen it standing as children and could measure this foundation against it.

64But many shouted with a loud voice, with trumpets and with joy,

64But many with trumpets and joy shouted with loud voice,

65so that the trumpets could not be heard above the weeping of the people. Yet the crowd made such a great sound that it was heard far away.

65Insomuch that the trumpets might not be heard for the weeping of the people: yet the multitude sounded marvellously, so that it was heard afar off.

NoteThe King James "marvellously" here means to an astonishing degree, describing sheer volume of sound rather than anything wonderful in itself.

66So when the enemies of the tribe of Judah and Benjamin heard it, they came to find out what that noise of trumpets meant.

66Wherefore when the enemies of the tribe of Judah and Benjamin heard it, they came to know what that noise of trumpets should mean.

NoteJudah and Benjamin were the two tribes of the old southern kingdom, and the returning exiles came almost entirely from them. Naming the enemies this way identifies them as the peoples settled in the surrounding territory, chiefly to the north.

67They learned that the people who had come back from the captivity were building the temple for the Lord, the God of Israel.

67And they perceived that they that were of the captivity did build the temple unto the Lord God of Israel.

68So they went to Zorobabel and Jesus and the heads of the families, and said to them, "We will build together with you.

68So they went to Zorobabel and Jesus, and to the chief of the families, and said unto them, We will build together with you.

69For we obey your Lord just as you do, and we have offered sacrifices to him since the days of Azbazareth the king of the Assyrians, who brought us here."

69For we likewise, as ye, do obey your Lord, and do sacrifice unto him from the days of Azbazareth the king of the Assyrians, who brought us hither.

NoteThe name Azbazareth is garbled in the manuscripts and cannot be matched with certainty to a known ruler; Esarhaddon and Shalmaneser are the usual candidates. The claim refers to Assyria's practice of deporting conquered populations and resettling them elsewhere, which after the fall of the northern kingdom in 722 BC brought foreign groups into its territory. Their descendants worshiped the God of Israel alongside gods of their own, which is why they can say they obey the same Lord and why the reply in verse 70 refuses them.

70Then Zorobabel and Jesus and the heads of the families of Israel said to them, "It is not for us and you to build a house together for the Lord our God.

70Then Zorobabel and Jesus and the chief of the families of Israel said unto them, It is not for us and you to build together an house unto the Lord our God.

71We alone will build for the Lord of Israel, just as Cyrus the king of the Persians has commanded us."

71We ourselves alone will build unto the Lord of Israel, according as Cyrus the king of the Persians hath commanded us.

72But the other peoples of the land pressed hard on those living in Judea and cut off their supplies, and so held back their building.

72But the heathen of the land lying heavy upon the inhabitants of Judea, and holding them strait, hindered their building;

NoteThe King James "heathen" simply renders the word for the nations, the non Israelite peoples of the region, without the contempt the English word later picked up. "Holding them strait" means penning them in and cutting off supplies, a blockade rather than open attack.

73By their secret plots, and by winning people over and stirring up trouble, they kept the building from being finished during the whole life of King Cyrus. So they were kept from building for two years, until the reign of Darius.

73And by their secret plots, and popular persuasions and commotions, they hindered the finishing of the building all the time that king Cyrus lived: so they were hindered from building for the space of two years, until the reign of Darius.

NoteCyrus issued his decree about 538 BC and Darius came to the throne in 522 BC, so the interval between the two reigns was roughly sixteen years, not the two stated here. 1 Esdras compresses a long stoppage, and the reigns of Cambyses and others in between drop out of the account.