Now therefore, Tattenai, governor beyond the River, Shetharbozenai, and your companions the Apharsachites, who are beyond the River, you must stay far from there. Leave the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place. Moreover I make a decree what you shall do for these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses must be given with all diligence to these men, that they not be hindered. That which they have need of, including young bulls, rams, and lambs, for burnt offerings to the God of heaven; also wheat, salt, wine, and oil, according to the word of the priests who are at Jerusalem, let it be given them day by day without fail; that they may offer sacrifices of pleasant aroma to the God of heaven, and pray for the life of the king, and of his sons. I have also made a decree that whoever alters this message, let a beam be pulled out from his house, and let him be lifted up and fastened on it; and let his house be made a dunghill for this. May the God who has caused his name to dwell there overthrow all kings and peoples who stretch out their hand to alter this, to destroy this house of God which is at Jerusalem. I Darius have made a decree. Let it be done with all diligence.
Parallel Translations
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Now therefore, Tattenai, governor beyond the River, Shetharbozenai, and your companions the Apharsachites, who are beyond the River, you must stay far from there.
Leave the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place.
Moreover I make a decree what you shall do for these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses must be given with all diligence to these men, that they not be hindered.
That which they have need of, including young bulls, rams, and lambs, for burnt offerings to the God of heaven; also wheat, salt, wine, and oil, according to the word of the priests who are at Jerusalem, let it be given them day by day without fail;
that they may offer sacrifices of pleasant aroma to the God of heaven, and pray for the life of the king, and of his sons.
I have also made a decree that whoever alters this message, let a beam be pulled out from his house, and let him be lifted up and fastened on it; and let his house be made a dunghill for this.
May the God who has caused his name to dwell there overthrow all kings and peoples who stretch out their hand to alter this, to destroy this house of God which is at Jerusalem. I Darius have made a decree. Let it be done with all diligence.
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Now therefore, Tatnai, governor beyond the river, Shethar-boznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence:
Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.
Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.
And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail:
That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.
Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this.
And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
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'Now therefore, Tattenai, governor beyond the River, Shethar-bozenai, and your companions the Apharesachites, who are beyond the River, be ye far from thence;
let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place.
Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king's goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered.
And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail;
that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons.
Also I have made a decree, that whosoever shall alter this word, let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this;
and may the God that hath caused His name to dwell there overthrow all kings and peoples, that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with all diligence.'
Cross-references (65)
- 1 Kings 9:3 (v12) Yahweh said to him, “I have heard your prayer and your supplication, that you have made before me. I have made this house holy, which you…
- Ezra 5:3 (v6) At the same time Tattenai, the governor beyond the River came to them, with Shetharbozenai, and their companions, and asked them, “Who gave…
- Daniel 3:29 (v11) Therefore I make a decree, that every people, nation, and language, which speak anything evil against the God of Shadrach, Meshach, and…
- Deuteronomy 12:5 (v12) But to the place which Yahweh your God shall choose out of all your tribes, to put his name there, you shall seek his habitation, and you…
- Ezra 7:26 (v11) Whoever will not do the law of your God and the law of the king, let judgment be executed on him with all diligence, whether it is to…
Show all 64 cross-references
- Acts 5:38-39 (vv7, 12) Now I tell you, withdraw from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. But if it…
- Exodus 20:24 (v12) You shall make an altar of earth for me, and shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your…
- Deuteronomy 12:11 (v12) then it shall happen that to the place which Yahweh your God shall choose, to cause his name to dwell there, there you shall bring all that…
- Ezra 6:4 (v8) with three courses of great stones and a course of new timber. Let the expenses be given out of the king’s house.
- Ezra 7:23 (v10) Whatever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath…
- Proverbs 21:30 (v6) There is no wisdom nor understanding nor counsel against Yahweh.
- Jeremiah 29:7 (v10) Seek the peace of the city where I have caused you to be carried away captive, and pray to Yahweh for it; for in its peace you will have…
- Daniel 2:5 (v11) The king answered the Chaldeans, “The thing has gone from me. If you don’t make known to me the dream and its interpretation, you will be…
- Romans 8:31 (v6) What then shall we say about these things? If God is for us, who can be against us?
- 1 Timothy 2:1-2 (v10) I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men: for kings and all who…
- Genesis 8:21 (v10) Yahweh smelled the pleasant aroma. Yahweh said in his heart, “I will not again curse the ground any more for man’s sake because the…
- Leviticus 1:10 (v9) “ ‘If his offering is from the flock, from the sheep or from the goats, for a burnt offering, he shall offer a male without defect.
- Deuteronomy 16:2 (v12) You shall sacrifice the Passover to Yahweh your God, of the flock and the herd, in the place which Yahweh shall choose to cause his name to…
- 2 Kings 9:37 (v11) and the body of Jezebel will be as dung on the face of the field on Jezreel’s land, so that they won’t say, “This is Jezebel.” ’ ”
- 2 Kings 10:27 (v11) They broke down the pillar of Baal, and broke down the house of Baal, and made it a latrine, to this day.
- 2 Chronicles 7:16 (v12) For now I have chosen and made this house holy, that my name may be there forever; and my eyes and my heart will be there perpetually.
- Ezra 5:6 (v6) The copy of the letter that Tattenai, the governor beyond the River, and Shetharbozenai, and his companions the Apharsachites, who were…
- Ezra 7:15-22 (v8) and to carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose habitation is in…
- Esther 3:14-15 (v12) A copy of the letter, that the decree should be given out in every province, was published to all the peoples, that they should be ready…
- Esther 5:4 (v11) Esther said, “If it seems good to the king, let the king and Haman come today to the banquet that I have prepared for him.”
- Esther 8:14 (v12) So the couriers who rode on royal horses went out, hastened and pressed on by the king’s commandment. The decree was given out in the…
- Psalms 5:10 (v12) Hold them guilty, God. Let them fall by their own counsels. Thrust them out in the multitude of their transgressions, for they have…
- Psalms 21:8-10 (v12) Your hand will find out all of your enemies. Your right hand will find out those who hate you. You will make them as a fiery furnace in the…
- Psalms 50:9-13 (v9) I have no need for a bull from your stall, nor male goats from your pens. For every animal of the forest is mine, and the livestock on a…
- Psalms 132:13-14 (v12) For Yahweh has chosen Zion. He has desired it for his habitation. “This is my resting place forever. I will live here, for I have desired…
- Psalms 137:8-9 (v12) Daughter of Babylon, doomed to destruction, he will be happy who repays you, as you have done to us. Happy shall he be, who takes and…
- Ecclesiastes 9:10 (v12) Whatever your hand finds to do, do it with your might; for there is no work, nor plan, nor knowledge, nor wisdom, in Sheol, where you are…
- Isaiah 60:12 (v12) For that nation and kingdom that will not serve you shall perish; yes, those nations shall be utterly wasted.
- Obadiah 1:10 (v12) For the violence done to your brother Jacob, shame will cover you, and you will be cut off forever.
- Haggai 2:8 (v8) The silver is mine, and the gold is mine,’ says Yahweh of Armies.
- Zechariah 12:2-4 (v12) “Behold, I will make Jerusalem a cup of reeling to all the surrounding peoples, and it will also be on Judah in the siege against…
- Acts 4:26-28 (v6) The kings of the earth take a stand, and the rulers take council together, against the Lord, and against his Christ.’ “For truly, both…
- Acts 9:5 (v12) He said, “Who are you, Lord?” The Lord said, “I am Jesus, whom you are persecuting.
- Ephesians 5:2 (v10) Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- Genesis 32:28 (v6) He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.”
- Genesis 43:14 (v6) May God Almighty give you mercy before the man, that he may release to you your other brother and Benjamin. If I am bereaved of my…
- Exodus 29:38-42 (v9) “Now this is that which you shall offer on the altar: two lambs a year old day by day continually. The one lamb you shall offer in the…
- Leviticus 1:3-5 (v9) “ ‘If his offering is a burnt offering from the herd, he shall offer a male without defect. He shall offer it at the door of the Tent of…
- Leviticus 1:9 (v10) but he shall wash its innards and its legs with water. The priest shall burn all of it on the altar, for a burnt offering, an offering made…
- Leviticus 1:13 (v10) but the innards and the legs he shall wash with water. The priest shall offer the whole, and burn it on the altar. It is a burnt offering,…
- Leviticus 2:1-16 (v9) “ ‘When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour. He shall pour oil on it, and put…
- Leviticus 9:2 (v9) and he said to Aaron, “Take a calf from the herd for a sin offering, and a ram for a burnt offering, without defect, and offer them before…
- Numbers 15:4-31 (v9) then he who offers his offering shall offer to Yahweh a meal offering of one tenth of an ephah of fine flour mixed with one fourth of a hin…
- Numbers 28:1-29 (v9) Yahweh spoke to Moses, saying, “Command the children of Israel, and tell them, ‘See that you present my offering, my food for my offerings…
- 1 Chronicles 9:29 (v9) Some of them also were appointed over the furniture, and over all the vessels of the sanctuary, over the fine flour, the wine, the oil, the…
- Ezra 4:16 (v8) We inform the king that, if this city is built and the walls finished, then you will have no possession beyond the River.
- Ezra 4:20-21 (v8) There have also been mighty kings over Jerusalem, who have ruled over all the country beyond the River; and tribute, custom, and toll, was…
- Ezra 4:23 (v8) Then when the copy of king Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to…
- Ezra 5:5 (v8) But the eye of their God was on the elders of the Jews, and they didn’t make them cease, until the matter should come to Darius, and an…
- Ezra 6:13 (v12) Then Tattenai, the governor beyond the River, Shetharbozenai, and their companions did accordingly with all diligence, because Darius the…
- Nehemiah 1:11 (v6) Lord, I beg you, let your ear be attentive now to the prayer of your servant, and to the prayer of your servants, who delight to fear your…
- Psalms 68:29-31 (v8) Because of your temple at Jerusalem, kings shall bring presents to you. Rebuke the wild animal of the reeds, the multitude of the bulls,…
- Psalms 76:10 (v6) Surely the wrath of man praises you. The survivors of your wrath are restrained.
- Proverbs 21:1 (v6) The king’s heart is in Yahweh’s hand like the watercourses. He turns it wherever he desires.
- Isaiah 27:8 (v6) In measure, when you send them away, you contend with them. He has removed them with his rough blast in the day of the east wind.
- Isaiah 49:23 (v9) Kings shall be your foster fathers, and their queens your nursing mothers. They will bow down to you with their faces to the earth, and…
- Mark 9:49 (v9) For everyone will be salted with fire, and every sacrifice will be seasoned with salt.
- Revelation 19:14-21 (v12) The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. Out of his mouth proceeds a sharp,…
- Esther 7:10 (v11) So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king’s wrath was pacified.
64 distinct cross-references across this passage (65 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv6, 8, 12 Meddle not with them neither hinder them.
Meddle not with them neither hinder them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–12 Ezr 6:6 Now [therefore], Tatnai, governor beyond the river,…
Ezr 6:6 Now [therefore], Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites, which [are] beyond the river, be ye far from thence:
Ver. 6. Be ye far from thence] i.e. Come not at them, to hinder them at all. Thus, though the Church’s enemies bandy together and bend all their forces against her; yet are they bounded by Almighty God (who saith unto them, Be ye far from thence), as is the raging sea, Jer 5:22. Surely, saith the psalmist, the wrath of man shall praise thee: the remainder of wrath shalt thou restrain, Heb. gird, that is, keep it within compass, as with a girdle. The Septuagint render it thus, The remnant of wrath shall keep holy day to thee, that is, it shall rest from working, or acting, how restless soever it be within.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 8 i.e. From hindering or discouraging the work.
i.e. From hindering or discouraging the work.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–12 Let the work of this house of God alone,....…
Let the work of this house of God alone,.... Suffer them to go on with it, and do not hinder them; it looks, by these expressions, as if he had some suspicion or hint given him that they were inclined to molest them, or that there were some that stirred them up to it, and were desirous of it:
let the governor of the Jews, and the elders of the Jews, build this house of God in his place; where it formerly stood; that is, go on with the building of it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v12 Destroy - Tho' this temple was at length most…
Destroy - Tho' this temple was at length most justly destroyed by the righteous hand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse. For that empire sensibly declined ever after, 'till it was wholly destroyed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 10, 11 Verse 6. Be ye far from thence] Do not…
Verse 6. Be ye far from thence] Do not interrupt the Jews in their building; but, on the contrary further them all in your power.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 8, 10, 12 Ezr 6:6-7. Be ye far from thence — Come…
Ezr 6:6-7. Be ye far from thence — Come not near Jerusalem to give the Jews any hinderance or disturbance. Let the work of the house of God alone — The manner of expression intimates that he knew they had an inclination to hinder it. Thus was the wrath of the enemy made to praise God, and the remainder thereof did he restrain.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6, 11, 12 This verse gives the words of the decree of…
This verse gives the words of the decree of Darius, which was grounded upon, and probably recited, the decree of Cyrus.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 9, 11 Hindered. Thus Darius trod in the footsteps, or perhaps…
Hindered. Thus Darius trod in the footsteps, or perhaps exceeded the liberality of Cyrus. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8, 11 of the king's goods, even of the tribute beyond…
of the king's goods, even of the tribute beyond the river . . . expenses be given unto these men--The decree granted them the privilege of drawing from his provincial treasury of Syria, to the amount of whatever they required for the furthering of the work and providing sacrifice for the service of the temple, that the priests might daily pray for the health of the king and the prosperity of the empire.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6, 10, 11, 12 6. Now therefore, Tatnai — Here Darius turns from…
6. Now therefore, Tatnai — Here Darius turns from quoting the record of Cyrus, which forms a part of his letter in answer to the Samaritan governor’s letter, (Ezr_5:5, note,) and proceeds to prohibit all interference with the Jews or hindering of their work.
Be ye far from thence — That is, far from Jerusalem. Meddle not at all with their work.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6, 8, 9, 10, 11, 12 6. The decree of Darius; the prohibition, no interference.
6. The decree of Darius; the prohibition, no interference.
Tatnai … Shethar-boznai, &c.] R.V. Tattenai … Shethar-bozenai. See Ezr_5:3. Observe the sudden change into the direct address to the governor. Darius’s decree is attached to the copy of Cyrus’s decree, without any prefatory words to mark the transition or to call attention to Darius’s action. The composition of the Compiler or of the document, which he cites, is rough and inartistic; but the meaning of the passage and its connexion with the context cannot be mistaken.
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your companions] R.V. margin. Aram. their. This occurrence of the 3rd pers. pronoun in the original indicates perhaps that the writer transcribed the 3rd pers. pronoun, and omitted to alter it so as to suit his own version.
be ye far from thence] i.e. keep aloof from Jerusalem, and do not interfere with the work.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 8, 9, 10, 11 (6) Now therefore, Tatnai.—Here there is an abrupt transition…
(6) Now therefore, Tatnai.—Here there is an abrupt transition to the decree of Darius itself, the terms of which were either drawn up by Jewish help, or are freely rendered into the national phraseology by the historian.
Be ye far from thence.—That is, keep aloof from any kind of interference.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6, 8, 9, 10, 11, 12 DECREE ISSUED BY DARIUS IN FURTHERANCE OF THE DECREE…
DECREE ISSUED BY DARIUS IN FURTHERANCE OF THE DECREE OF CYRUS. OBEDIENCE OF THE PERSIAN OFFICIALS, AND RAPID COMPLETION OF THE TEMPLE. (Ezr_6:6-15) The religious policy of Darius being directly opposed to that of his immediate predecessor, he would naturally reverse his decree with respect to the Jews (Ezr_4:11-22) He would also be glad to show himself in accordance with the great founder of the empire, who was universally reverenced, and regarded as a truly wise king. Hence his recital of the decree of Cyrus, which it would have been enough merely to have referred to. By recalling its terms he showed how completely his policy tallied with that of Cyrus, and how thoroughly he inherited the spirit of the first monarch. We may also give him credit for a real sympathy with the Jewish religion, and a real belief that the prayers of the Jews in their recovered sanctuary would bring God"s blessing upon himself and his children (ver. 10). His decree is not a mere formal and colourless document, but breathes a reverential spirit, and shows him at least as true a servant of Jehovah as Cyrus.
As the trumpet had given no uncertain note, the Persian officials, Tatnai and Shetharboznai, whatever their wishes may have been, had no choice as to their line of action. The king"s word was law; and his favour, when clearly manifested, secured to the objects of it the warmest assurances of good-will, and the most active help, on the part of every official in the empire, from the highest to the lowest. The temple, therefore, made rapid progress, and within four years of the time when Zerubbabel and Jeshua resumed the building, (Ezr_5:2) the entire work was completed house was finished." The whole time which elapsed between the laying of the foundation (Ezr_3:10) and the completion was twenty-one years; but scarcely any progress had been made till Haggai began his preaching. The main part of the work was accomplished between the twenty-fourth day of the sixth month of the second year of Darius (Hag_1:15) and the third day of the twelfth month of his sixth year. This was a space of four years and a half. The temple of Solomon, after a long term of preparation, occupied in its construction seven years and a. (1Ki_6:37, 1Ki_6:38)
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Now therefore, Tatnai. It is hardly to be supposed that Darius was as abrupt as this. Apparently the author has not thought it necessary to put on record the whole royal letter; but only the most essential parts of it the recitation of the decree of Cyrus, and the further decree of Darius himself. The address of the letter, the opening words, and the passage by which the two main portions were linked together, are either omitted or greatly abbreviated. Be ye far from thence. Keep away from the Jews do not go near them to trouble them.
HOMILIES BY J.A. MACDONALD Vers. 6-13.
The decree of Darius.
The full document containing the decree or decrees of Darius occupies the first thirteen verses of this chapter. The former portion of it is principally taken up with a recital of the decree of Cyrus, published seventeen years earlier. This has been considered under a distinct heading. The remaining portion of the document may be viewed as in three parts:
I THE INSTRUCTION FOUNDED UPON THE DECREE OF CYRUS (vers. 6, 7).
1. The instruction is intrinsically good.
(1) Do not hinder the work of God.
(2) Do not molest those who are engaged in it.
Good men would receive it gladly. The work of God is their work. Those engaged in it their fellows.
2. But to the wicked it is mortifying.
(1) Not to all equally so. The governor, Tatnai, did not commit himself to the opposition in the spirit of bitterness. Therefore to him the turn of events might not be mortifying.
(2) But to the Apharsachites it would be intensely so. Their opposition was malicious (see ch. 4.). Therefore the frustration of their purposes would sting them to the quick. Lesson Never do anything that may involve humiliation. Reflection What an agony of mortification there will be in the vanquished insolence of the lost!
II THE REQUISITION MADE BY DARIUS (vers. 8-10).
1. That from the kings revenue from beyond the river expenses be given to the builders of Gods house.
(1) Not from the kingdom in general, but from that portion whence the opposition came. What a public defeat! Yet not so public as that of the enemies of Christ before an assembled universe in the great day of judgment.
(2) The leaders of the opposition are the very persons required to raise and make these payments. What a retribution! Eye for eye; tooth for tooth.
2. That all they required for sacrifice and offering should be supplied.
(1) For burnt offerings "young bullocks and rams and lambs.
(2) For meat and drink offerings "wheat, salt, oil, and wine." In the service of God there is nourishment and refreshment. (see Joh_4:34 Joh_6:27, Joh_6:55)
(3) These, "according to the appointment of the priests, to be given day by day without fail." We need the continual efficacy of the sacrifice of Calvary. We need a daily supply of spiritual as well as natural food.
3. Their patriotism and loyalty concerned in carrying out this.
(1) Patriotism. To avert the anger of the God of heaven. To conciliate his favour. The blessing of God is essential to the prosperity of a nation (Job_12:16-25; Psa_75:6, Psa_75:7; Dan_2:21)
(2) Loyalty. To ensure his blessing upon the king and his sons. (see 1Ki_11:11-13 1Ki_13:33, 1Ki_13:34)
III THE MALEDICTION DENOUNCED UPON THOSE WHO MAY FAIL TO FULFIL THE REQUISITION (vers. 11, 12).
1. Civil penalties.
(1) His house to be demolished. Infliction not only upon his person, but also on his family.
(2) The timber of it to be made into a cross or gibbet for his crucifixion or destruction. Thus held up to public execration. (see Deu_21:22, Deu_21:23)
(3) The place of his house to be made a dunghill. That his very memory might be abhorrent to men.
2. The vengeance of heaven imprecated.
(1) Civil penalties are for the breach of the royal decree; the vengeance of heaven for "putting their hand" to injure the "house of God". (see Jos_6:26; 1Sa_14:24)
(2) This vengeance imprecated upon "kings;" may refer to deputies, and particularly to Tatnai and Shethar-boznai.
(3) It is also called down upon the "people." Those "of the land" particularly intended. Query Does not this suggest a belief in a future state; for if the civil penalties are to the death, what more can there he else? Let us "fear him who can destroy both soul and body in hell. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv8–9 Moreover I make a decree what ye shall do…
Ezr_6:8-11
Moreover I make a decree what ye shall do to the elders of these Jews.
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The Scriptural warrant for an established Church
Look at this history, and consider candidly the great principles involved in these facts. Consider--
I. Who these men were who issued these decrees concerning the building, and concerning the supplies of the house of God at Jerusalem. They were Gentile kings.
II. What it was that these kings ordered. They ordered--
1. The building of the house, and that the expenses incurred thereby should be taken from the kings treasury.
2. The supply of the house, with every item of all the details necessary for carrying out the worship of God--rams, and lambs, and bullocks, and wheat, and wine, and oil, and salt, according to the appointment of the priests.
3. They assigned certain reasons why this should be done.
(1) That sacrifices of sweet savour might be offered to the God of Heaven.
(2) That prayer might be made for the life of the king and his sons.
(3) That wrath might not come upon the kings realm, implying that, if they did not do this, the realm incurred the wrath of God.
4. They insisted upon all this by imposing a heavy penalty upon any recusant subject. The penalty in the decree of Darius was death; the penalty in the decree of Artaxerxes was varying, according to the discretion of the executive magistracy, whether unto death, or to banishment, or to confiscation of goods, or to imprisonment; but in each case, there was a penalty for non-payment.
III. The parties addressed in the decree, and included amongst the contributors. These were not the people only who approved of, and could enjoy the worship of the house, but they included also the adversaries, who did not approve of--who could not enjoy--and who would not join in the worship of the house; yet, although they did not approve, although they would not join in the worship of that house, they were compelled by the kings decree to contribute to the expense of building, and to the continued supply of the materials of that worship. And remember all this was done by those kings, according to the commandment and in harmony with the revealed will of the Lord God of Israel. (H. MNeile, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v6 THE chroniclers version of the edict in which Darius…
THE DEDICATION OF THE TEMPLE
Ezr_6:6-22
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THE chroniclers version of the edict in which Darius replies to the application of the Satrap Tattenai is so very friendly to the Jews that questions have been raised as to its genuineness. We cannot but perceive that the language has been modified in its transition from the Persian terra-cotta cylinder to the roll of the Hebrew chronicler, because the Great King could not have spoken of the religion of Israel in the absolute phrases recorded in the Book of Ezra. But when all allowance has been made for verbal alterations in translation and transcription, the substance of the edict is still sufficiently remarkable. Darius fully endorses the decree of Cyrus, and even exceeds that gracious ordinance in generosity. He curtly bids Tattenai "let the work of the house of God alone." He even orders the Satrap to provide for this work out of the revenues of his district. The public revenues are also to be used in maintaining the Jewish priests and in providing them with sacrifices-"that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king and of his sons." {Ezr_6:10}
On the other hand, it cannot be doubted that Darius sent a reply that was favourable to the Jews, for all opposition to their work was stopped, and means were found for completing the temple and maintaining the costly ritual. The Jews gratefully acknowledged the influence of God on the heart of Darius. Surely they were right in doing so. They were gifted with the true insight of faith. It is no contradiction to add that-in the earthly sphere and among the human motives through which God works by guiding them-what we know of Darius will account to some extent for his friendliness towards the Jews. He was a powerful ruler, and when he had quelled the serious rebellions that had broken out in several quarters of his kingdom, he organised his government in a masterly style with a new and thorough system of satrapies. Then he pushed his conquests farther afield, and subsequently came into contact with Europe, although ultimately to suffer a humiliating defeat in the famous battle of Marathon. In fact, we may regard him as the real founder of the Persian Empire. Cyrus, though his family was of Persian origin, was originally a king of Elam, and he had to conquer Persia before he could rule over it, but Darius was a prince of the Persian royal house. Unlike Cyrus, he was at least a monotheist, if not a thoroughgoing Zoroastrian. The inscription on his tomb at Naksh-i-Rustem attributes all that he has achieved to the favour of Ormazd.
"When Ormazd saw this earth filled with revolt and civil war, then did he entrust it to me. He made me king, and I am king. By the grace of Ormazd I have restored the earth."
"All that I have done I have done through the grace of Ormazd. Ormazd brought help to me until I had completed my work. May Ormazd protect from evil me and my house and this land. Therefore I pray unto Ormazd, May Ormazd grant this to me."
"O Man! May the command of Ormazd not be despised by thee, leave not the path of right, sin not"
Such language implies a high religious conception of life. Although it is a mistake to suppose that the Jews had borrowed anything of importance from Zoroastrianism during the captivity or in the time of Cyrus-inasmuch as that religion was then scarcely known in Babylon-when it began to make itself felt there, its similarity to Judaism could not fail to strike the attention of observant men. It taught the existence of one supreme God-though it coordinated the principles of good and evil in His being, as two subsidiary existences, in a manner not allowed by Judaism-and it encouraged prayer. It also insisted on the dreadful evil of sin and urged men to strive after purity, with an earnestness that witnessed to the blending of morality with religion to an extent unknown elsewhere except among the Jews. Thus, if Darius were a Zoroastrian, he would have two powerful links of sympathy with the Jews in opposition to the corrupt idolatry of the heathen-the spiritual monotheism and the earnest morality that were common to the two religions. And in any case it is not altogether surprising to learn that when he read the letter of the people who described themselves as "the servants of the God of heaven and earth," the worshipper of Ormazd should have sympathised with them rather than with their semi-pagan opponents. Moreover, Darius must have known something of Judaism from the Jews of Babylon. Then, he was restoring the temples of Ormazd which his predecessor had destroyed. But the Jews were engaged in a very similar work; therefore the king, in his antipathy to the idolaters, would give no sanction to a heathenish opposition to the building of the temple at Jerusalem by a people who believed in One Spiritual God.
Darius was credited with a generous disposition, which would incline him to a kindly treatment of his subjects. Of course we must interpret this according to the manners of the times. For example, in his edict about the temple-building he gives orders that any one of his subjects who hinders the work is to be impaled on a beam from his own house, the site of which is to be used for a refuse heap. {Ezr_6:11} Darius also invokes the God of the Jews to destroy any foreign king or people who should attempt to alter or destroy the temple at Jerusalem. The savagery of his menace is in harmony with his conduct when, according to Herodotus, he impaled three thousand men at Babylon after he had recaptured the city. Those were cruel times-Herodotus tells us that the besieged Babylonians had previously strangled their own wives when they were running short of provisions. The imprecation with which the edict closes may be matched by one on the inscription of Darius at Behistum, where the Great King invokes the curse of Ormazd on any persons who should injure the tablet. The ancient despotic world-rulers had no conception of the modern virtue of humanitarianism. It is sickening to picture to ourselves their methods of government. The enormous misery involved is beyond calculation. Still we may believe that the worst threats were not always carried out; we may make some allowance for Oriental extravagance of language. And yet, after all has been said, the conclusion of the edict of Darius presents to us a kind of state support for religion which no one would defend in the present day. In accepting the help of the Persian sovereign the Jews could not altogether dissociate themselves from his way of government. Nevertheless it is fair to remember that they had not asked for his support. They had simply desired to be left unmolested.
Tattenai loyally executed the decree of Darius; the temple-building proceeded without further hindrance, and the work was completed about four years after its recommencement at the instigation of the prophet Haggai. Then came the joyous ceremony of the dedication. All the returned exiles took part in it. They are named collectively "the children of Israel" - another indication that the restored Jews were regarded by thechronicler as the representatives of the whole united nation as this had existed under David and Solomon before the great schism. Similarly there are twelve he-goats for the sin-offering-for the twelve tribes. {Ezr_6:17} Several classes of Israelites are enumerated, -first the clergy in their two orders, the priests and the Levites, always kept distinct in Ezra; next the laity, who are described as "the children of the captivity." The limitation of this phrase is significant. In the dedication of the temple the Israelites of the land who were mixed up with the heathen people are not included. Only the returned exiles had built the temple; only they were associated in the dedication of it. Here is a strictly guarded Church. Access to it is through the one door of-an unimpeachable genealogical record. Happily the narrowness of this arrangement is soon to be broken through. In the meanwhile it is to be observed that it is just the people who have endured the hardship of separation from their beloved Jerusalem to whom the privilege of rejoicing in the completion of the new temple is given. The tame existence that cannot fathom the depths of misery is incapable of soaring to the heights of bliss. The joy of the harvest is for those who have sown in tears.
The work was finished, and yet its very completion was a new commencement. The temple was now dedicated-literally "initiated"-for the future service of God.
This dedication is an instance of the highest use of mans work. The fruit of years of toil and sacrifice is given to God. Whatever theories we may have about the consecration of a building-and surely every building that is put to a sacred use is in a sense a sacred building-there can be no question as to the rightness of dedication. This is just the surrender to God of what was built for Him out of the resources that he had supplied. A dedication service is a solemn act of transfer by which a building is given over to the use of God. We may save it from narrowness if we do not limit it to places of public assembly. The home where the family altar is set up. where day by day prayer is offered, and where the common round of domestic duties is elevated and consecrated by being faithfully discharged as in the sight of God, is a true sanctuary; it too, like the Jerusalem temple, has its "Holy of Holies." Therefore when a family enters a new house, or when two young lives cross the threshold of what is to be henceforth their "home," there is as true a ground for a solemn act of dedication as in the opening of a great temple. A prophet declared that "Holiness to the Lord" was to characterise the very vessels of household use in Jerusalem. {Zec_14:21} It may lift some of the burden of drudgery which presses on people who are compelled to spend their time in common house-toil, for them to perceive that they may become priests and priestesses ministering at the altar even in their daily work. In the same spirit truly devout men of business will dedicate their shops, their factories, their offices, the tools of their work, and the enterprises in which they engage, so that all may be regarded as belonging to God, and only to be used as His will dictates. Behind every such act of dedication there must be a prior act of self-consecration, without which the gift of any mere thing to God is but an insult to the Father who only seeks the hearts of His children. Nay, without this a real gift of any kind is impossible. But the people who have first given their own selves to the Lord are prepared for all other acts of surrender.
According to the custom of their ritual, the Jews signalised the dedication of the temple by the offering of sacrifices. Even with the help of the kings bounty these were few in number compared with the lavish holocausts that were offered in the ceremony of dedicating Solomons temple. {1Ki_8:63} Here, in the external aspect of things, the melancholy archaeologists might have found another cause for lamentation. But we are not told that any such people appeared on the present occasion. The Jews were not so foolish as to believe that the value of a religious movement could be ascertained by the study of architectural dimensions. Is it less misleading to attempt to estimate the spiritual prosperity of a Church by casting up the items of its balance-sheet, or tabulating the numbers of its congregations?
Looking more closely into the chroniclers description of the sacrifices, we see that these were principally of two distinct kinds. {Ezr_6:17} There were some animals for burnt-offerings, which signified complete dedication, and pledged their offerers to it. Then there were other animals for sin-offerings. Thus even in the joyous dedication of the temple the sin, of Israel could not be forgotten. The increasing importance of sacrifices for sin is one of the most marked features of the Hebrew ritual in its later stages of development. It shows that in the course of ages the national consciousness of sin was intensified. At the same time it makes it clear that the inexplicable conviction that without shedding of blood there could be no remission of sins was also deepened. Whether the sacrifice was regarded as a gift pleasing and propitiating an offended God, or as a substitute bearing the death-penalty of sin, or as a sacred life, bestowing, by means of its blood, new life on sinners who had forfeited their own lives, in any case, and however it was interpreted, it was felt that blood must be shed if the sinner was to be freed from guilt. Throughout the ages this awful thought was more and more vividly presented, and the mystery which the conscience of many refused to abandon continued, until there was a great revelation of the true meaning of sacrifice for sin in the one efficacious atonement of Christ.
A subsidiary point to be noticed here is that there were just twelve he-goats sacrificed for the twelve tribes of Israel. These were national sin-offerings, and not sacrifices for individual sinners. Under special circumstances the individual could bring his own private offering. But in this great temple function only national sins were considered. The nation had suffered as a whole for its collective sin; in a corresponding way it had its collective expiation of sin. There are always national sins which need a broad public treatment, apart from the particular acts of wickedness committed by separate men.
All this is said by the chronicler to have taken place in accordance with The Law-"As it is written in the book of Moses." {Ezr_6:18} Here, as in the case of the similar statement of the chronicler in connection with the sacrifices offered when the great altar of burnt-offerings was set up, {Ezr_3:2} we must remember, in the first place, that we have to do with the reflections of an author writing in a subsequent age, to whom the whole Pentateuch was a familiar book. But then it is also clear that before Ezra had startled the Jews by reading The Law in its later revelation there must have been some earlier form of it, not only in Deuteronomy, but also in a priestly collection of ordinances. It is a curious fact that no full directions on the division of the courses of the priests and Levites is now to be found in the Pentateuch. On this occasion the services must have been arranged on the model of the traditional priestly law. They were not left to the caprice of the hour. There was order; there was continuity; there was obedience.
The chronicler concludes this period of his history by adding a paragraph on the first observance of the Passover among the returned Jews. The national religion is now re-established, and therefore the greatest festival of the year can be enjoyed. One of the characteristics of this festival is made especially prominent in the present observance of it. The significance of the unleavened bread is pointedly noticed. All leaven is to be banished from the houses during the week of the Passover. All impurity must also be banished from the people. The priests and Levites perform the ceremonial purifications and get themselves legally clean. The franchise is enlarged, and the limitations of genealogy with which we started are dispensed with. A new class of Israelites receives a brotherly welcome in this time of general purification. In distinction from the returned captives, there are now the Israelites who "had separated themselves unto them from the filthiness of the heathen of the land, to seek the Lord." Jehovah is pointedly described as "the God of Israel"-i.e., the God of all sections of Israel. {Ezr_6:21} These people cannot be proselytes from heathenism-there could be few if any such in exclusive times. They might consist of Jews who had been living in Palestine all through the captivity, Israelites also left in the Northern Kingdom, and scattered members of the ten tribes from various regions. All such are welcome on condition of a severe process of social purging. They must break off from their heathen associations. We may suspect a spirit of Jewish animosity in the ugly phrase "the filthiness of the heathen." But it was only too true that both the Canaanite and the Babylonian habits of life were disgustingly immoral. The same horrible characteristic is found among most of the heathen today. These degraded people are not simply benighted in theological error, they are corrupted by horrible vices. Missionary work is more than the propagation of Christian theology, it is the purging of Augean stables. St. Paul reminds us that we must put away the old leaven of sinful habits in order to partake of the Christian Passover, {1Co_5:7} and St. James that one feature of the religious service which, is acceptable to God is to keep oneself unspotted from the world. {Jam_1:27} Though unfortunately with the externalism of the Jews their purification too often became a mere ceremony, and their separation an ungracious race exclusiveness, still, at the root of it, the Passover idea here brought before us is profoundly true. It is the thought that we cannot take part in a sacred feast of Divine gladness except on condition of renouncing sin. The joy of the Lord is the beatific vision of saints, the blessedness of the pure in heart who see God. On this condition, for the people who were thus separate, the festival was a scene of great gladness. The chronicler calls attention to three things that were in the mind of the Jews, inspiring their praises throughout. {Ezr_6:22} The first is that God was the source of their joy-"the Lord had made them joyful." There is joy in religion, and this joy springs from God. The second is that God had brought about the successful end of their labours by directly influencing the Great King. He had "turned the heart of the king of Assyria"-a title for Darius that speaks for the authenticity of the narrative, for it represents an old form of speech for the ruler of the districts that had once belonged to the king of Assyria. The third fact is that God had been the source of strength to the Jews, so that they had been able to complete their work. The result of the Divine aid was "to strengthen their hands in the work of the house of God, the God of Israel." Among His own people joy and strength from God, in the great world a providential direction of the mind of the king-this was what faith now perceived, and the perception of so wonderful a Divine activity made the Passover a festival of boundless gladness. Wherever that ancient Hebrew faith is experienced in conjunction with the Passover spirit of separation from the leaven of sin religion always is a well of joy.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On v6 your companions
your companions
Chald. "their societies."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8, 11 General Information:
General Information:
This continues the record of King Cyrus's command that the Jews rebuild God's temple in Jerusalem, which began in Esra 6:3.
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Tattenai ... Shethar-Bozenai
Darius writes directly to these men. Translate their names as in Esra 5:3. (See: How to Translate Names)
the Province Beyond the River
This is the name of the province that was west of the Euphrates River. It was across the river from the city of Susa. See how you translated it in Esra 4:10. (See: How to Translate Names)
translationWords
govern
Jew
elder
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 10, 11 6:8 You must pay the full construction costs: This…
6:8 You must pay the full construction costs: This command fulfilled God’s promise through Haggai (Hag 2:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.