1 Esdras 9

Then Esdras got up from the temple courtyard and went to the room of Joanan the son of Eliasib.

1Then Esdras rising from the court of the temple went to the chamber of Joanan the son of Eliasib,

NoteEsdras is the Greek form of the name Ezra. Throughout this book personal names appear in their Greek shapes rather than the Hebrew ones familiar from Ezra and Nehemiah: Joanan is Jehohanan, Eliasib is Eliashib. A "chamber" was one of the rooms built around the temple courts, used for storage and as lodging for priests.

2He stayed there, and he ate no food and drank no water, grieving over the great wrongs of the people.

2And remained there, and did eat no meat nor drink water, mourning for the great iniquities of the multitude.

NoteThe King James "did eat no meat" uses "meat" in its older sense of food of any kind, not flesh in particular. Going without food and water was a public act of grief and self humbling, done where others could see it, not a private discipline.

3An announcement went out through all Judea and Jerusalem to everyone who had come back from captivity, telling them to gather together at Jerusalem.

3And there was a proclamation in all Jewry and Jerusalem to all them that were of the captivity, that they should be gathered together at Jerusalem:

Note"Jewry" is the older English word for Judea, the territory around Jerusalem, and does not mean a Jewish quarter of a town. "Them that were of the captivity" are the Judeans deported to Babylon two generations earlier and their descendants, permitted to return home under Persian rule. The phrase marks them out as a defined community with its own membership rolls.

4It said that anyone who did not meet there within two or three days, as the elders in charge had ordered, would have his livestock taken for the use of the temple, and he himself would be put out of the group that had come back from captivity.

4And that whosoever met not there within two or three days according as the elders that bare rule appointed, their cattle should be seized to the use of the temple, and himself cast out from them that were of the captivity.

Note"Cattle" in the King James means livestock of every kind, not just cows. The two penalties named here, confiscation of a man's animals for the temple and expulsion from the community of returned exiles, were the heaviest sanctions the assembly could impose short of physical punishment: losing his herds cost him his livelihood, and losing his membership cost him his place in the land allotments and the worship of the temple.

5Within three days all the people of the tribe of Judah and Benjamin gathered together at Jerusalem. This was the twentieth day of the ninth month.

5And in three days were all they of the tribe of Judah and Benjamin gathered together at Jerusalem the twentieth day of the ninth month.

NoteJudah and Benjamin were the two tribes of the old southern kingdom, and so stand for the whole returned community. The ninth month is Kislev, falling in our November and December. This is the middle of the Judean rainy season, which explains the weather in the next verse.

6All the people sat shaking in the wide open place at the temple, because of the bad weather at that time.

6And all the multitude sat trembling in the broad court of the temple because of the present foul weather.

NoteThe "broad court" or wide open place was the paved plaza in front of the temple, the only space large enough to hold a crowd. The Greek word behind "trembling" covers both shivering with cold and shaking with fear, and the text does not settle which is meant; the reader is probably expected to hear both at once.

7So Esdras stood up and said to them, "You have broken the law by marrying foreign wives, and by this you have added to the sins of Israel.

7So Esdras arose up, and said unto them, Ye have transgressed the law in marrying strange wives, thereby to increase the sins of Israel.

Note"Strange" in the King James means foreign, belonging to another people, not odd or unfamiliar. The objection is to marriage outside the returned community, not to the wives' character.

8Now confess it, and give glory to the Lord, the God of our fathers,

8And now by confessing give glory unto the Lord God of our fathers,

9and do what he wants. Separate yourselves from the other peoples of the land and from the foreign women."

9And do his will, and separate yourselves from the heathen of the land, and from the strange women.

Note"Heathen" is the King James word for the other nations, the peoples who were not Israel. It carries no comment on how those peoples behaved; it is simply a term for outsiders.

10Then the whole crowd cried out and said with a loud voice, "We will do just as you have said.

10Then cried the whole multitude, and said with a loud voice, Like as thou hast spoken, so will we do.

11But there are many of us, and the weather is bad, so that we cannot stand outside. This is not a job for a day or two, since our sin in these matters has spread far.

11But forasmuch as the people are many, and it is foul weather, so that we cannot stand without, and this is not a work of a day or two, seeing our sin in these things is spread far:

12So let the leaders of the people stay here, and let everyone from our towns who has a foreign wife come at a set time,

12Therefore let the rulers of the multitude stay, and let all them of our habitations that have strange wives come at the time appointed,

13and with them the rulers and judges of each place, until we turn the Lord's anger away from us in this matter."

13And with them the rulers and judges of every place, till we turn away the wrath of the Lord from us for this matter.

14Then Jonathan the son of Azael and Ezechias the son of Theocanus took this matter on themselves, and Mosollam and Levis and Sabbatheus helped them.

14Then Jonathan the son of Azael and Ezechias the son of Theocanus accordingly took this matter upon them: and Mosollam and Levis and Sabbatheus helped them.

NoteWhat these men did is disputed in the sources. 1 Esdras reads as though Jonathan and Ezechias took charge of the inquiry with the other three assisting. The parallel verse in Ezra 10:15 can be read the same way, but its Hebrew can equally mean that they stood up against the plan and opposed it. The wording here does not resolve the question.

15And the people who had come back from captivity did everything as agreed.

15And they that were of the captivity did according to all these things.

16Esdras the priest chose for himself the leading men of their families, each one by name, and on the first day of the tenth month they sat down together to look into the matter.

16And Esdras the priest chose unto him the principal men of their families, all by name: and in the first day of the tenth month they sat together to examine the matter.

NoteThe Greek says "on the new moon" of the tenth month, which is the same thing as the first day, since the Hebrew month began with the new moon. The tenth month is Tebeth, in our December and January.

17So the cases of the men who had foreign wives were finished by the first day of the first month.

17So their cause that held strange wives was brought to an end in the first day of the first month.

NoteThe first month is Nisan, in our March and April, so the inquiry ran about three months from the sitting described in the previous verse.

18Among the priests who had come together and had foreign wives, these were found:

18And of the priests that were come together, and had strange wives, there were found:

19Of the sons of Jesus the son of Josedec, and his brothers: Matthelas and Eleazar, and Joribus and Joadanus.

19Of the sons of Jesus the son of Josedec, and his brethren; Matthelas and Eleazar, and Joribus and Joadanus.

Note"Sons of" in these lists means descendants of, and names an extended family or clan tracing itself to a common ancestor, not a man's own children. Jesus the son of Josedec is the Greek form of Joshua son of Jehozadak, the high priest of the returned community; the men listed under his name are therefore of the high priestly family.

20They gave their hands as a promise to send their wives away, and to offer rams as a payment for their wrongs.

20And they gave their hands to put away their wives and to offer rams to make reconcilement for their errors.

NoteTo "give the hand" was to strike an agreement by clasping hands, the ordinary gesture for a binding pledge. The rams are a reparation offering, the sacrifice prescribed for a wrong done unwittingly or requiring compensation: the animal is handed over to the sanctuary as the price of settling the matter.

21And of the sons of Emmer: Ananias, and Zabdeus, and Eanes, and Sameius, and Hiereel, and Azarias.

21And of the sons of Emmer; Ananias, and Zabdeus, and Eanes, and Sameius, and Hiereel, and Azarias.

22And of the sons of Phaisur: Elionas, Massias, Israel, and Nathanael, and Ocidelus and Talsas.

22And of the sons of Phaisur; Elionas, Massias Israel, and Nathanael, and Ocidelus and Talsas.

NoteThe King James prints "Massias Israel" as though it were one man's name. The underlying Greek lists appear to name two men, Massias and Ismael, and other copies read differently here. The confusion is in the manuscripts, not in the original list.

23And of the Levites: Jozabad, and Semis, and Colius, who was called Calitas, and Patheus, and Judas, and Jonas.

23And of the Levites; Jozabad, and Semis, and Colius, who was called Calitas, and Patheus, and Judas, and Jonas.

NoteThe Levites were members of the tribe of Levi who served the temple in supporting roles: care of the building and its equipment, music, gatekeeping, and instruction of the people. They were distinguished from the priests, a narrower group within the same tribe who alone handled the altar.

24Of the temple singers: Eleazurus, Bacchurus.

24Of the holy singers; Eleazurus, Bacchurus.

NoteThe "holy singers" were the guild of temple musicians, a hereditary body of Levites responsible for the singing that accompanied the sacrifices.

25Of the gatekeepers: Sallumus, and Tolbanes.

25Of the porters; Sallumus, and Tolbanes.

Note"Porters" in the King James means gatekeepers, men who guarded the temple entrances and controlled who came in, not carriers of luggage.

26Of the people of Israel, of the sons of Phoros: Hiermas, and Eddias, and Melchias, and Maelus, and Eleazar, and Asibias, and Baanias.

26Of them of Israel, of the sons of Phoros; Hiermas, and Eddias, and Melchias, and Maelus, and Eleazar, and Asibias, and Baanias.

27Of the sons of Ela: Matthanias, Zacharias, and Hierielus, and Hieremoth, and Aedias.

27Of the sons of Ela; Matthanias, Zacharias, and Hierielus, and Hieremoth, and Aedias.

28And of the sons of Zamoth: Eliadas, Elisimus, Othonias, Jarimoth, and Sabatus, and Sardeus.

28And of the sons of Zamoth; Eliadas, Elisimus, Othonias, Jarimoth, and Sabatus, and Sardeus.

29Of the sons of Babai: Johannes, and Ananias, and Josabad, and Amatheis.

29Of the sons of Babai; Johannes, and Ananias and Josabad, and Amatheis.

30Of the sons of Mani: Olamus, Mamuchus, Jedeus, Jasubus, Jasael, and Hieremoth.

30Of the sons of Mani; Olamus, Mamuchus, Jedeus, Jasubus, Jasael, and Hieremoth.

31And of the sons of Addi: Naathus, and Moosias, Lacunus, and Naidus, and Mathanias, and Sesthel, Balnuus, and Manasseas.

31And of the sons of Addi; Naathus, and Moosias, Lacunus, and Naidus, and Mathanias, and Sesthel, Balnuus, and Manasseas.

32And of the sons of Annas: Elionas and Aseas, and Melchias, and Sabbeus, and Simon Chosameus.

32And of the sons of Annas; Elionas and Aseas, and Melchias, and Sabbeus, and Simon Chosameus.

33And of the sons of Asom: Altaneus, and Matthias, and Baanaia, Eliphalet, and Manasses, and Semei.

33And of the sons of Asom; Altaneus, and Matthias, and Baanaia, Eliphalet, and Manasses, and Semei.

34And of the sons of Maani: Jeremias, Momdis, Omaerus, Juel, Mabdai, and Pelias, and Anos, Carabasion, and Enasibus, and Mamnitanaimus, Eliasis, Bannus, Eliali, Samis, Selemias, Nathanias. And of the sons of Ozora: Sesis, Esril, Azaelus, Samatus, Zambis, Josephus.

34And of the sons of Maani; Jeremias, Momdis, Omaerus, Juel, Mabdai, and Pelias, and Anos, Carabasion, and Enasibus, and Mamnitanaimus, Eliasis, Bannus, Eliali, Samis, Selemias, Nathanias: and of the sons of Ozora; Sesis, Esril, Azaelus, Samatus, Zambis, Josephus.

35And of the sons of Ethma: Mazitias, Zabadaias, Edes, Juel, Banaias.

35And of the sons of Ethma; Mazitias, Zabadaias, Edes, Juel, Banaias.

36All of these had married foreign wives, and they sent them away along with their children.

36All these had taken strange wives, and they put them away with their children.

Note"Put away" is the standard older English for divorce. The children go with the mothers, which in practice means they are removed from the community and lose any claim in it.

37The priests and Levites, and the people of Israel, lived in Jerusalem and in the countryside, on the first day of the seventh month. So the people of Israel were in their own homes.

37And the priests and Levites, and they that were of Israel, dwelt in Jerusalem, and in the country, in the first day of the seventh month: so the children of Israel were in their habitations.

NoteThe seventh month is Tishri, in our September and October. The narrative here jumps back to an earlier point in the year rather than continuing forward from the first month of verse 17; the scene that follows runs parallel to Nehemiah 8.

38The whole crowd came together in full agreement into the wide open place at the holy porch of the temple, on the east side.

38And the whole multitude came together with one accord into the broad place of the holy porch toward the east:

NoteThe "holy porch" is the covered portico at the front of the temple building. The crowd gathers in the open plaza before it, on the eastern side, where the entrance faced.

39They spoke to Esdras the priest and reader, asking him to bring the law of Moses, which was given by the Lord, the God of Israel.

39And they spake unto Esdras the priest and reader, that he would bring the law of Moses, that was given of the Lord God of Israel.

Note"Reader" translates a Greek word for one who reads aloud publicly. It stands where the Hebrew books call Ezra a scribe, an official trained in the written law and authorized to interpret it, so the title means far more than someone who happens to be reading.

40So Esdras the chief priest brought the law to the whole crowd, both men and women, and to all the priests, so they could hear the law, on the first day of the seventh month.

40So Esdras the chief priest brought the law unto the whole multitude from man to woman, and to all the priests, to hear law in the first day of the seventh month.

Note"From man to woman" is a literal rendering of an idiom meaning everyone alike, men and women together. The phrase is included because a public reading of the law was not automatically assumed to include women in the audience.

41He read it in the wide open place in front of the holy porch, from morning until midday, before both men and women, and the people paid close attention to the law.

41And he read in the broad court before the holy porch from morning unto midday, before both men and women; and the multitude gave heed unto the law.

NoteFrom morning until midday is something like five or six hours of continuous reading.

42Esdras the priest and reader of the law stood up on a wooden platform that had been built for this.

42And Esdras the priest and reader of the law stood up upon a pulpit of wood, which was made for that purpose.

NoteThe "pulpit of wood" was a raised wooden platform or tower built for the occasion so that one man could be seen and heard by a large crowd standing in the open. It is not a piece of church furniture.

43Standing beside him on his right hand were Mattathias, Sammus, Ananias, Azarias, Urias, Ezecias, and Balasamus,

43And there stood up by him Mattathias, Sammus, Ananias, Azarias, Urias, Ezecias, Balasamus, upon the right hand:

44and on his left hand stood Phaldaius, Misael, Melchias, Lothasubus, and Nabarias.

44And upon his left hand stood Phaldaius, Misael, Melchias, Lothasubus, and Nabarias.

45Then Esdras took up the book of the law in front of the crowd, for he sat in the place of honor at the front, where everyone could see him.

45Then took Esdras the book of the law before the multitude: for he sat honourably in the first place in the sight of them all.

NoteSitting was the posture of a teacher with authority, and the front seat was the place of honor. The detail that he sat while the crowd stood, described in the next verse, marks the reading as an official act rather than a private one.

46When he opened the law, they all stood straight up. Then Esdras praised the Lord God Most High, the God of armies, the Almighty.

46And when he opened the law, they stood all straight up. So Esdras blessed the Lord God most High, the God of hosts, Almighty.

NoteStanding up when the scroll was opened was a mark of respect, the same gesture given to a ruler entering a room. "Lord God of hosts" means the God of armies; "host" in the King James is an army, and the title pictures God at the head of massed forces.

47And all the people answered, "Amen." They lifted up their hands, then bowed to the ground and worshiped the Lord.

47And all the people answered, Amen; and lifting up their hands they fell to the ground, and worshipped the Lord.

Note"Amen" is a Hebrew word carried over untranslated into Greek, then into English. It means roughly "it is so" or "let it stand," and was the crowd's way of making a leader's words their own.

48Also Jesus, Anus, Sarabias, Adinus, Jacubus, Sabateas, Auteas, Maianeas, and Calitas, Asrias, and Joazabdus, and Ananias, Biatas, the Levites, taught the law of the Lord, and made the people understand it as well.

48Also Jesus, Anus, Sarabias, Adinus, Jacubus, Sabateas, Auteas, Maianeas, and Calitas, Asrias, and Joazabdus, and Ananias, Biatas, the Levites, taught the law of the Lord, making them withal to understand it.

Note"Withal" means as well, in addition. What the Levites did was go through the reading with the people and make its sense plain. By this period many in Judea spoke Aramaic day to day, so the work may have included rendering the Hebrew text into the spoken language as well as explaining it.

49Then Attharates spoke to Esdras the chief priest and reader, and to the Levites who were teaching the crowd, to all of them, saying,

49Then spake Attharates unto Esdras the chief priest. and reader, and to the Levites that taught the multitude, even to all, saying,

NoteAttharates is almost certainly not a personal name but a garbled Greek spelling of the Tirshatha, the Persian title for the provincial governor. In the parallel account in Nehemiah the man holding that office is Nehemiah himself.

50"This day is holy to the Lord." (They were all weeping as they heard the law.)

50This day is holy unto the Lord; (for they all wept when they heard the law:)

NoteThe first day of the seventh month was itself a festival day marked by trumpet blasts, which is part of why the weeping is out of place: a day set apart for the Lord called for celebration rather than mourning.

51"So go, eat rich food and drink sweet drinks, and send a share to those who have nothing.

51Go then, and eat the fat, and drink the sweet, and send part to them that have nothing;

Note"Eat the fat and drink the sweet" means rich food and sweet wine, the fare of a feast rather than an ordinary meal. Sending a share to those who have nothing was the customary way of including the poor, who had no feast of their own to lay on.

52For this day is holy to the Lord. Do not be sad, for the Lord will bring you to honor."

52For this day is holy unto the Lord: and be not sorrowful; for the Lord will bring you to honour.

NoteThe Greek here says the Lord will glorify you, or bring you to honor. The parallel line in Nehemiah 8:10 runs differently, saying that the joy of the Lord is your strength. The two versions of the sentence have diverged somewhere in transmission, and it is not clear which stood first.

53So the Levites announced all these things to the people, saying, "This day is holy to the Lord. Do not be sad."

53So the Levites published all things to the people, saying, This day is holy to the Lord; be not sorrowful.

54Then they all went off, each one to eat and drink and be glad, and to give a share to those who had nothing, and to celebrate greatly,

54Then went they their way, every one to eat and drink, and make merry, and to give part to them that had nothing, and to make great cheer;

55because they understood the words they had been taught, and the reason they had been gathered together.

55Because they understood the words wherein they were instructed, and for the which they had been assembled.

NoteThe book stops here, in the middle of the scene, at a point matching Nehemiah 8:13. The last sentence of the surviving Greek is incomplete, so 1 Esdras as we have it simply breaks off rather than concluding.