Now this is the copy of the letter that the king Artaxerxes gave to Ezra the priest, the scribe, even the scribe of the words of Yahweh’s commandments, and of his statutes to Israel:
Parallel Translations
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Now this is the copy of the letter that the king Artaxerxes gave to Ezra the priest, the scribe, even the scribe of the words of Yahweh’s commandments, and of his statutes to Israel:
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Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel.
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Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even the scribe of the words of the commandments of the LORD, and of His statutes to Israel:
Cross-references (6)
Passages linked to Ezra 7:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezra 4:11 This is the copy of the letter that they sent: To King Artaxerxes, From your servants the men beyond the River.
- Ezra 5:6 The copy of the letter that Tattenai, the governor beyond the River, and Shetharbozenai, and his companions the Apharsachites, who were beyond the River, sent to Darius the king follows.
- Ezra 7:6 this Ezra went up from Babylon. He was a skilled scribe in the law of Moses, which Yahweh, the God of Israel, had given; and the king granted him all his request, according to Yahweh his God’s hand on him.
- Matthew 23:2 saying, “The scribes and the Pharisees sat on Moses’ seat.
- Matthew 23:13 “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation.
- Mark 7:1-13 Then the Pharisees and some of the scribes gathered together to him, having come from Jerusalem. Now when they saw some of his disciples eating bread with defiled, that is unwashed, hands, they found fault. (For the Pharisees and all the Jews don’t eat unless they wash their hands and forearms, holding to the tradition of the elders. They don’t eat when they come from the marketplace unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) The Pharisees and the scribes asked him, “Why don’t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?” He answered them, “Well did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors me with their lips, but their heart is far from me. But they worship me in vain, teaching as doctrines the commandments of men.’ “For you set aside the commandment of God, and hold tightly to the tradition of men—the washing of pitchers and cups, and you do many other such things.” He said to them, “Full well do you reject the commandment of God, that you may keep your tradition. For Moses said, ‘Honor your father and your mother;’ and, ‘He who speaks evil of father or mother, let him be put to death.’ But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban,” ’ ” that is to say, given to God, “then you no longer allow him to do anything for his father or his mother, making void the word of God by your tradition, which you have handed down. You do many things like this.”
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John Trapp 1656 · Public Domain Ezr 7:11 Now this [is] the copy of the…
Ezr 7:11 Now this [is] the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, [even] a scribe of the words of the commandments of the LORD, and of his statutes to Israel.
Ver. 11. Even a scribe of the words of the commandments] This showeth Ezra was not an ordinary scribe (called a scribe of the people), nor a public notary, or king’s secretary, such as were called for, Est 3:13, but Scriba sacer, legis peritus, et interpres, a teacher of the words of the commandments of the Lord and his statutes to Israel. This is a high and honourable employment.
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 A scribe of the words of the commandments, the…
A scribe of the words of the commandments, the phrase seems emphatical, noting that he explained both the words and the things; for the Jews in the land of their captivity had in a great measure lost both their language, and the knowledge of God’s commands, and therefore Ezra and his companions instruct them in both; of which see more on Neh 8:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We have here the commission which the Persian emperor…
We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, in the usual form: Artaxerxes, King of kings. This however is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were king of all kings was to usurp his prerogative who hath all power both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of heaven (Ezr 7:12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's law than to be a peer or prince of the empire. Let us observe the articles of this commission.
I. He gives Ezra leave to go up to Jerusalem, and as many of his countrymen as pleased to go up with him, Ezr 7:13. He and they were captives, and therefore they would not quit his dominions without his royal license.
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II. He gives him authority to enquire into the affairs of Judah and Jerusalem, Ezr 7:14. The rule of his enquiry was to be the law of his God, which was in his hand. He must enquire whether the Jews, in their religion, had and did according to that law - whether the temple was built, the priesthood was settled, and the sacrifices were offered conformably to the divine appointment. If, upon enquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting, Tit 1:5. Thus is God's law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by that law, and are no longer under the statutes that were not good, the statutes of their oppressors, Eze 20:25.
III. He entrusts him with the money that was freely given by the king himself and his counsellors, and collected among his subjects, for the service of the house of God, Ezr 7:15, Ezr 7:16.
1. Let this be taken notice of, (1.) To the honour of God, as the one only living and true God;' for even those that worshipped other gods were so convinced of the sovereignty of the God of Israel that they were willing to incur expenses in order to recommend themselves to his favour. See Psa 45:12; Psa 68:26. (2.) To the praise of this heathen king, that he honoured the God of Israel though his worshippers were a despicable handful of poor men, who were not able to bear the charges of their own religion and were now his vassals, and that, though he was not wrought upon to quit his own superstitions, yet he protected and encouraged the Jews in their religion, and did not only say, Be you warmed, and be you filled, but gave them such things as they needed. (3.) To the reproach of the memory of the wicked kings of Judah. Those that had been trained up in the knowledge and worship of the God of Israel, and had his law and his prophets, often plundered and impoverished the temple; but here a heathen prince enriched it. Thus afterwards the gospel was rejected by the Jews, but welcomed by the Gentiles. See Rom 11:11, Through their fall salvation has come to the Gentiles. Act 13:46.
2. We are here told that Ezra was entrusted, (1.) To receive this money and to carry it to Jerusalem; for he was a man of known integrity, whom they could confide in, that he would not convert to his own use the least part of that which was given to the public. We find Paul going to Jerusalem upon such an errand, to bring alms to his nation and offerings, Act 24:17. (2.) To lay out this money in the best manner, in sacrifices to be offered upon the altar of God (Ezr 7:17), and in whatever else he or his brethren thought fit (Ezr 7:18), with this limitation only that it should be after the will of their God, which they were better acquainted with than the king was. Let the will of our God be always our rule in our expenses, and particularly in what we lay out for his service. God's work must always be done according to his will. Besides money, he had vessels also given him for the service of the temple, Ezr 7:19. Cyrus restored what of right belonged to the temple, but these were given over and above: thus it receiveth its own with usury. These he must deliver before the God of Jerusalem, as intended for his honour, there where he had put his name.
IV. He draws him a bill, or warrant rather, upon the treasurers on that side the river, requiring them to furnish him with what he had occasion for out of the king's revenues, and to place it to the king's account, Ezr 7:20, Ezr 7:22. This was considerately done; for Ezra, having yet to enquire into the sate of things, knew not what he should have occasion for and was modest in his demand. It was also kindly done, and evinced a great affection to the temple and a great confidence in Ezra. It is the interest of princes and great men to use their wealth and power for the support and encouragement of religion. What else are great revenues good for but that they enable men to do much good of this kind if they have but hearts to do it?
V. He charges him to let nothing be wanting that was requisite to be done in or about the temple for the honour of the God of Israel. Observe, in this charge (Ezr 7:23), 1. How honourably he speaks of God. He had called him before the God of Jerusalem; but here, lest it should be thought that he looked upon him as a local deity, he calls him twice, with great veneration, the God of heaven. 2. How strictly he eyes the word and law of God, which, it is likely, he had read and admired: "Whatsoever is commanded by your God" (whose institutions, though he wrote himself King of kings, he would not presume in the least iota or tittle to alter or add to) "let it be done, let it be diligently done, with care and speed." And, 3. How solicitously he deprecates the wrath of God: Why should there be wrath against the realm? The neglect and contempt of religion bring the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is to support and encourage religion. Would we secure our peace and prosperity? Let us take care that the cause of God be not starved.
VI. He exempts all the ministers of the temple from paying taxes to the government. From the greatest of the priests to the least of the Nethinim, it shall not be lawful for the king's officers to impose that toll, tribute, or custom upon them, which the rest of the king's subjects paid, Ezr 7:24. This put a great honour upon them as free denizens of the empire, and would gain them respect as favourites of the crown; and it gave them liberty to attend their ministry with more cheerfulness and freedom. We suppose it was only what they needed for themselves and their families, and the maintenance of their ministry, that was hereby allowed to come to them custom-free. If any of them should take occasion from this privilege to meddle in trade and merchandise, they justly lost the benefit of it.
VII. He empowers Ezra to nominate and appoint judges and magistrates for all the Jews on that side the river, Ezr 7:25, Ezr 7:26. It was a great favour to the Jews to have such nobles of themselves, and especially to have them of Ezra's nomination. 1. All that knew the laws of Ezra's God (that is, all that professed the Jewish religion) were to be under the jurisdiction of these judges, which intimates that they were exempted from the jurisdiction of the heathen magistrates. 2. These judges were allowed and encouraged to make proselytes: Let them teach the laws of God to those that do not know them. Though he would not turn Jew himself, he cared not how many of his subjects did. 3. They were authorized to enforce the judgments they gave, and the orders they made, conformable to the law of God (which was hereby made the law of the king), with severe penalties - imprisonment, banishment, fine, or death, according as their law directed. They were not allowed to make new laws, but must see the laws of God duly executed; and they were entrusted with the sword in order that they might be a terror to evil doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God and the furtherance of religion?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Artaxerxes, king of kings,.... Having many kings and kingdoms…
Artaxerxes, king of kings,.... Having many kings and kingdoms subject and tributary to him; for this was not merely a proud haughty title which the eastern kings (p) assumed, particularly the Persians; for after Cyrus they were so in fact, who took this title also, and had it put on his sepulchral monument,"Here I lie, Cyrus, king of kings (q);''this title was given to Grecian kings, particularly Agamemnon is called king of kings (r), he being general at the siege of Troy, under whom the rest of the kings fought; if this was Darius Hystaspis, of him Cyrus dreamed that he had wings on his shoulders, with one he covered Asia, and with the other Europe (s):
unto Ezra the priest, a scribe of the law of the God of heaven; of which titles see Ezr 7:11,
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perfect peace, and at such a time; the word "perfect" belongs to Ezra's title as a scribe, signifying that he was a most learned and complete scribe or teacher of the law of God; "peace" is not in the text, and the phrase "at such a time" respects the date of the letter, though not expressed, or is only an "et cetera"; see Gill on Ezr 4:10.
(p) See the Universal History, vol. 5. p. 16, 137. & vol. 11. p. 7, 8. margin, & p. 66. (q) Strabo, Geograph. l. 15. p. 502. (r) Vell. Patercul. Hist. Roman. l. 1. in initio. (s) Herodot. Clio, sive, l. 1. c. 209.
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 Words - The phrase seems emphatical, noting that he…
Words - The phrase seems emphatical, noting that he explained both the words and the things: for the Jews in the land of their captivity had in a great measure lost both the language, and the knowledge of God's commands, and therefore Ezra and his companions instructed them in both.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Ezr 7:11. This is the copy of the letter…
Ezr 7:11. This is the copy of the letter that the King Artaxerxes gave unto Ezra — “It can hardly be supposed, but that some more than ordinary means were used to obtain so great a favour from Artaxerxes, as this commission was upon which Ezra went; and therefore we may suppose that it was granted at the solicitation of Esther; for this Artaxerxes was the Ahasuerus of Esther. She was become the best beloved of the king’s concubines, though not yet advanced to the dignity of queen; for, it being usual for the kings of Persia, on some particular days and occasions, to allow their women to ask what boons they pleased, it is not unlikely that, by the direction of Mordecai, upon some such occasion as this, Esther, though she had not discovered her kingdom and nation, might make this the matter of her request.” — Dodd. See also Pri., Ann. 459, and Le Clerc. Even a scribe of the words, &c. — The phrase seems emphatical, denoting that he explained both the words and the things: for the Jews, in the land of their captivity, had, in a great measure, lost both the language and the knowledge of God’s commands, and therefore Ezra and his companions instructed them in both.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Of the edict, is a farther explanation of the…
Of the edict, is a farther explanation of the letter. (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 GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
this is the copy of the letter that the king Artaxerxes gave--The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, who is thought to have been raised to the high position of queen a few months previous to the departure of Ezra [HALES]. According to others, who adopt a different chronology, it was more probably pressed upon the attention of the Persian court by Ezra, who, like Daniel, showed the prophecies to the king; or by some leading Jews on his accession, who, seeing the unsettled and disordered state of the colony after the deaths of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commission to reform abuses, suppress disorder, and enforce the observance of the law.
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 ARTAXERXES’S LETTER AND DECREE, Ezr_7:11-26.
ARTAXERXES’S LETTER AND DECREE, Ezr_7:11-26.
12. King of kings — See note on 2Ki_18:19.
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Unto Ezra — So this decree was at the same time a letter of authority to Ezra.
Perfect peace — The word peace is improperly supplied by our translators. It is better to take the word perfect as an epithet of Ezra, and construe it as an adjective relating to the previous word scribe. As a scribe of the law of the God of heaven Ezra was perfect; that is, thoroughly skilled and accomplished; perfectly versed in it.
And at such a time — Rather, and so forth. See on Ezr_4:10.
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 11–26. Artaxerxes’ Commission to Ezra
11–26. Artaxerxes’ Commission to Ezra
11. Now] Cf. Ezr_7:1. This verse serves as a brief introduction.
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the copy of the letter] See on Ezr_4:7; Ezr_4:11; Ezr_4:23.
Ezra the priest, the scribe] See note on Ezr_7:1-5 for Ezra’s priestly lineage. He is called ‘the priest’ ch. Ezr_10:10; Ezr_10:16; Neh_8:2; and so commonly was this designation given him, that the title of 1 Esdras appears in the Alexandrian MS. (Cod. A) as ὁ ἱερεύς ‘the priest’. He is called ‘the scribe’, Neh_8:4; Neh_8:13; Neh_12:36. He receives the twofold appellation here and elsewhere in Ezr_7:12; Ezr_7:21; Neh_8:9; Neh_12:26.
even a scribe] R.V. even the scribe. The LXX. rendering ‘the scribe of the book of the words of the commandments of the Lord’ (τῷ γραμματεῖ βιβλίου λόγων ἐντολῶν τοῦ κυρίου) was due to its misunderstanding the repetition of the word ‘scribe’, and reading ‘sêpher’ ‘a book’, instead of ‘sophêr’ ‘scribe’.
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 (11) Even a scribe.—In the case of Ezra the…
(11) Even a scribe.—In the case of Ezra the function of scribe was more important than that of priest. The word scribe originally meant the writer or copier of the law; but now it meant the expositor of its general moral commandments and of its special ceremonial statutes. It is with the latter more especially that the commission of Ezra had to do.
(11-26) Credentials and commission of Ezra. After the general statement the particulars are given, beginning with the letter of authorisation, in which we discern throughout the hand of Ezra.
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 THE DECREE OF ARTAXERXES WITH RESPECT TO EZRA (vers.…
CHAPTER 7:11-28
THE DECREE OF ARTAXERXES WITH RESPECT TO EZRA (vers. 11-26). The present decree was of the nature of a firman granted to an individual. It embodied, in the first place, a certain number of provisions which were temporary. Of this character were
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1. the permission accorded to all Persian subjects of Israelite descent to accompany Ezra to Jerusalem (ver. 13);
2. the commission to Ezra to convey to Jerusalem certain offerings made by the king and his chief courtiers to the God of Israel (vers. 15, 19);
3. the permission given him to convey to Jerusalem the free-will offerings of Jews and others resident in Babylonia (ver. 16);
4. permission to Ezra to draw on the royal treasury to the amount of a hundred talents of silver, a hundred measures of wheat, a hundred "baths" of wine, a hundred "baths" of oil, and salt to any amount (ver. 22); and,
5. an indefinite commission to "inquire" (ver. 14).
Besides these temporary enactments, the decree contained certain provisions of a more permanent nature.
1. Ezra was invested with the chief authority over the whole district "beyond the river," and was commissioned to appoint all the subordinate "magistrates and judges" (ver. 25).
2. He was authorised to enforce his decisions by the penalties of imprisonment, confiscation of goods, banishment, and even death itself (ver. 26).
3. An exemption from taxation of every kind was granted to all grades of the sacerdotal order to the priests, the Levites, the singers, the porters, the Nethinim, and the lowest grade of "ministers to all, in fact, who were engaged in the performance of any sacred function connected with the temple (ver. 24). This last provision was absolutely permanent, and probably continued in force down to the close of the empire.
The copy of the letter that the king gave to Ezra. This decree, as already observed, was a private firman, one copy of which only was made, which was presented to Ezra, and was his authority for doing certain things himself, and for requiring certain acts of others. The priest. This is implied in the genealogy (vers. 1-5), but not directly stated elsewhere by Ezra himself. Nehemiah, however, designates him similarly. (Ezr_8:2, Ezr_8:9) His most usual title is the "scribe." A scribe of the words of the commandments of the Lord. Not so much a writer as an expounder (see above, ver. 10).
Vers. 11-26.
The reformer"s commission.
The insertion here of this decree of Artaxerxes at length, and in its original Chaldee form, is in more or less close keeping with the earlier parts of this; (Ezr_1:2-4 Ezr_4:11-16, 17-22 5:6-17 6:3-12) and furnishes an argument, therefore, strongly in favour of the unity of authorship of the whole book. It is also in keeping with the character of Ezra himself. As a special student of God"s written law, he would naturally think much and make much of the very letter of the written decree of those who ruled in God"s name (Joh_19:22; Rom_13:1, Rom_13:2) Turning now to our special subject here, viz., the contents of this document itself, we find them such as to present Ezra to us yet further as the central figure of this last part of the book; and that under two principal aspects, viz.,
(1) before the king Artaxerxes himself; and,
(2) through the king"s orders, before the world.
I BEFORE THE KING. It is evident, from the nature of the case, as also from a comparison of the end of ver. 23 with 27, that this decree was not wholly spontaneous on the part of the king. We also gather from vers. 14 and 28, that when Ezra preferred the "request" spoken of, it was in a special audience of state. There are several things, therefore, under this aspect that we may note of Ezra at this time.
1. His courage. It was never a light thing, and not always a safe thing, for any man, and especially for one of a nation of captives, to stand and speak there (comp. Pro_16:14; Neh_2:2; Est_4:11, end of ver. 16, etc.). Also,
2. His faithfulness. Whence that acknowledgment on the part of this king and his council ver. 25) of the "wisdom" of Ezra"s God; that special respect for the "law" of the same God (vers. 11, 14, 21, 25, 26); also, perhaps, that special acquaintance, as in the case of Darius in Ezr_6:9, of what was required for Jehovah"s sacrifices (ver. 22); and that notable fear of his judgments (ver. 23; comp. Ezr_6:10 except in part, at least, from Ezra"s previous words on these points (see also what is said afterwards in Ezr_8:22) These many widely-scattered points of reflected light argue some common source of light of much size and potency. Not a little light had there been from him to them, before so much in so public a manner from them to him.
3. His patriotism. Why was all this said and asked? Why so much as this so freely risked? For Jerusalem"s and Israel"s sake. It was in going to Judah and Jerusalem (ver. 14), and in the welfare of God"s people (ver. 25), that he was known to be interested. All that is offered him turns upon this, because all that he requested, and all the arguments by which he had supported his request, had previously turned on it too. It is thus, therefore, that we must think of this Ezra pleading at this time, before those who then ruled the world, on behalf of a captive people, and in the name (to his hearers) of a strange divinity. The history is silent as to what particular occasion led to his doing so; (contrast case of Neh_1:2, 3 2:2-5) but the characteristics which enabled him to do so are patent enough. How bold a man, how faithful a witness, how true an Israelite he appears!
II BEFORE THE WORLD. How great was Ezra"s success in thus pleading before Artaxerxes, the decree before us informs us next. That decree was the king"s reply to his pleadings. It was the "commission" which he received in consequence. Observe, as such
1. How exclusive its application. It is a commission to Ezra in person (see "Artaxerxes unto Ezra" in ver. 12; also beginning" of ver. 25; also the repetition of "thee," "thou," and "thy" all throughout). It is addressed, in fact, almost to Ezra alone; certainly to no one else beside him, except as being either appointed by him (ver. 25), or commanded to assist him (ver. 21), or associated with him (ver. 18). It says to him throughout, "Thou art the man.
2. How weighty its character. Ezra being, so to speak, its terminus ad quem, where, on the other hand, was its terminus a quo. Not from any subordinate, but the king (king of kings he calls himself, ver. 12); not even from the king alone, and therefore, possibly, only as an individual and in a private manner, but from "the king and his seven counsellors" (ver. 14) the "queen in council," as we should say and therefore, in fact, from all the authority of the Persian empire as represented by such. "All the empire to Ezra." That is the virtual heading of this decree.
3. How ample its provisions. Whoever Ezra wished for as a companion (ver. 13), whatever Ezra could find to take before starting (ver. 16), whatever Ezra wished to do (ver. 18), whatever more he might find afterwards to be needful (ver. 20), whatever even, within certain most liberal limits (ver. 22), he might think fit to require (ver. 21) there was the same injunction about all. Just so he might have, or take, or do, or ordain on his part; and just so others were to do for him upon theirs.
4. How cordial its spirit. How was this shown"? By the magnitude, cheerfulness, and thoughtfulness of the presents made him (vers. 15, 20); by the "speediness" and "diligence" enjoined both on Ezra himself (ver. 17) and on those who help him (ver. 21), and on all concerned in doing anything for the good of God"s house (ver. 23); by the special and, up till then, unexampled exemption from any description of tax secured for every minister of that house, down to the lowest (ver. 24, where observe the "also as though the king had been thinking how else he could show his good will); by the intelligent sympathy shown in ver. 25 with Ezra"s special anxiety to teach all Israel the law of his God; and, finally, by the thorough determination shown in ver. 26 to regard and "speedily" punish all who opposed Ezra in that matter as offenders against the king himself. (Note law of thy God, and the law of the king.") In all these ways does this whole document present Ezra to the world as "the man whom the king," as the king, "delighted to honour" and help at that time. (see Est_6:11)
May we not, therefore, learn here
1. The noblest use of worldly advantages, viz., to help, either directly or indirectly, in the great work of acquainting men with God and his will, under which we include, of course, his way of salvation, his way of love. Of all the things the various kings of Persia ever did with their wealth and power, what was really wiser and more illustrious than to use them as we read of here? Are not those three names, therefore, in the end of Ezr_6:14 the three greatest of all? Compared to such uses, also, what were Ahab"s "ivory house", (1Ki_22:39) and Nebuchadnezzar"s "great Babylon", (Dan_4:30) or Solomon"s "apes and peacocks", (1Ki_10:22) or all his royal luxuries (Ecclesiastes 2.), or even his deserved reputation for wisdom (ibid. end ver. 9), if regarded as any- thing more than means to a better end. but vanity and vexation? It is one principal part of God"s will that his will (i.e. his "way," Psa_67:2) should be "known upon earth." All else in the world is but transient; but he that helps in making this known doeth that which, like God himself, "abideth for ever". (1Jn_2:17; also Dan_12:3) To this, perhaps, may be applied the language of 1Co_3:9-13. How great a mercy that it is possible for us thus to build for eternity with the things of time! How great an insanity, that being so, to neglect to do it! (Luk_12:21 Luk_16:9; 1Ti_6:17-19, etc.)
2. The noblest ideal of human life, viz., like Ezra here, to devote oneself and all one"s days to this "use". (comp. 2Co_12:15) Who is the true "king" in this passage? Not Artaxerxes, whatever he calls himself (ver. 12); not Artaxerxes, with all his court, nor even with all he does here for God"s service through the instrumentality of Ezra; but Ezra himself, as the man whom Artaxerxes and his seven counsellors and his mighty princes are proud to honour and help. What, in fact, is this whole decree, thus regarded, but their homage to him? So true is that ancient saying, "Whose service is perfect freedom;" or, still stronger and truer and more to our present purpose, as we read it in the original Latin servire regnare est.
HOMILIES BY J.S. EXELL.
The royal and the religious.
I THE ESTEEM WHICH THE ROYAL HAD FOR THE RELIGIOUS. "Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace" (ver. 12). Ezra had so conducted himself as to win the regard of the king; the king admitted the moral character of Ezra in all its grandeur. The minister must gain the esteem of his comrades before he can influence them for good; piety is attractive, and when rightly manifested will win the esteem even of a heathen king. The enemies of Christ cannot but admire the devout scribe. The Christian is the light of the world, and as such will attract by his moral loveliness.
II THE INQUIRY WHICH THE ROYAL MADE THROUGH THE RELIGIOUS. "To inquire concerning Judah and Jerusalem" (ver. 14). The king sends Ezra on an important commission.
1. Authoritative. "Thou art sent of the king and of his seven counsellors." The true minister is sent of God to his work. The moral often requires the authority of the civil and political.
2. Interrogative. "To inquire." The true minister has many inquiries to make concerning the moral condition of men.
3. Religious. The mission of Ezra had chiefly a moral purpose; he was sent to Judah and Jerusalem. Ministerial inquiries must be of a religious character; concerning the work of God.
4. Regulative. "According to the law of thy God." Man must measure life by God"s law; how Ezra"s teaching appears in this decree of the king. It is the duty of the Church to watch over the welfare of the state; this is part of its commission.
III THE RESOURCE WHICH THE ROYAL INTRUSTED TO THE RELIGIOUS. "And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem" (ver. 15). The king intrusts Ezra with great treasure; religion conduces to honesty and awakens confidence. The true minister will always be faithful to the treasures and trusts of men monetary, experimental, and moral. The state may safely commit its most sacred interests to the care of the Church.
IV THE DISCRETION WHICH THE ROYAL PERMITTED TO THE RELIGIOUS.
1. As to amplitude of resource (vers. 18-20).
2. As to judicial arrangements (ver. 25).
3. As to the requirements of God"s house (ver. 23).
4. As to exemption from civil duty (ver. 24).
The true minister requires and must be allowed full discretionary powers; always subservient to the Divine law. God places great resources at the command of his servants, greater than Artaxerxes had to give.
V THE PROPITIATION WHICH THE ROYAL SOUGHT FROM THE RELIGIOUS. "For why should there be wrath against the realm of the king" (ver. 23)? The king sought the aid of the scribe in Order that he might propitiate an offended Deity. Men seek the spiritual from varied motives; often animated by fear; they little know that God"s way is merciful to them. The spiritual often remove national calamity; the true minister will be glad to do all he can to remove the wrath of God from men. E.
HOMILIES BY W. CLARKSON Vers. 11-26.
Pagan piety.
It is certainly a striking fact that a second Persian monarch should have shown so right a feeling toward the people and the cause of God. We have in this Artaxerxes another illustration of pagan piety. We see
I ITS FAITH. "Whatsoever is commanded by the God of heaven, let it be diligently done," etc. (ver. 23). Evidently Artaxerxes thoroughly believed in the existence and the power of Jehovah. It is noteworthy that he speaks of him not as the God of Judaea or of the Jews, but as "the God of heaven" (vers. 12, 23). Whence this? Chiefly, if not wholly, from what he saw of the Jews about his court; of their strength of conviction, refusing, as they did, to accommodate themselves to the evil ways of the land they lived in to "do at Rome as Rome did;" of their purity of life; of their probity; of their diligence. Probably Ezra"s own character and demeanour exerted a powerful influence on his mind. The captives lived the truth, and the monarch became its subject.
II ITS FEAR. "Why should there be wrath against the realm of the king," etc. (ver. 23)? Artaxerxes had at least so much fear of the living God that he desired to propitiate him and to avert his wrath. This is, as it ever was, the chief note of pagan piety. It is a system of propitiating power and averting its anger rather than reverencing goodness and rejoicing in its love. "I will let you go," said the Persian king; "take money, vessels, etc.; levy tributes at the expense of my people, etc.; sacrifice, pray; for why should there be wrath against the realm of the king and his sons? Our missionaries continually witness the prevalence of this feeling of dread of the wrath of a higher power and attempts to divert it, as the sum total of pagan piety. Fear is not a false or wrong principle in religion. "Noah, moved with fear, prepared an ark," etc.. (Heb_11:7) "Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry"? (Psa_76:7) But, good so far as it goes, it does not suffice; it must pass on into that which is higher into reverence, trust, love, obedience.
III ITS OCCASIONAL EXCELLENCY OF BEHAVIOUR (vers. 13-18; 21, 22, 25). Hardly anything could have been better indeed, considering the light and the shade in which he lived, we may say nothing could have been better than the king"s conduct toward the people of God. He freely gave them up as his subjects (and they were valuable ones) to return to their own land (ver. 13); gave freely himself, and invited his courtiers to give also of their possessions towards the expenses of the exodus (vers. 14, 15); gave full permission to Ezra to get all he could from his own compatriots (ver. 16); gave wise directions as to the use of the treasure, with leave to regulate all things according to the "will of their God" (vers. 17, 18); took measures for the same succours to be granted beyond the river (vers. 21, 22), and charged Ezra with the exercise of political powers, bidding him also discharge his functions as a teacher of the law of God (ver. 25). Thus the pagan king did his best to serve the cause he espoused. "What his hand found to do he did with his might". (Ecc_9:10) Much more incumbent is it on us, who live in such brighter light than he, with whom so many shadows have flown away, to work with our whole strength, putting not only our hand, but also our mind and our heart, into any task we undertake for God and for his people. But of this pagan piety we must see
IV ITS INSUFFICIENCY. Artaxerxes did well so far as he went; but he did not go far enough. He had faith enough in God to fear him; and fear enough to take some considerable trouble, on one occasion, to avert his displeasure. But he did not yield to him the chief place in his heart. He had not such regard and reverence for God as to put away his superstitions and malpractices. We dare not inquire further into the particulars of his life. True piety is in giving to God, to the Lord Jesus Christ, the supreme place in our hearts; making him, not ourselves, the King of kings and Lord of lords (ver. 12), Sovereign of our soul, Lord of our life. Not one fine spurt of zeal, like this of the Persian monarch, but a continuous regal force, uplifting our spirit day by day to heaven, regulating our feelings, controlling our will, shaping and guiding our words and deeds, in all relations and in every sphere that is the piety which pleases God. C.
HOMILIES BY J.A. MACDONALD Vers. 11-26.
Ezra"s commission from Artaxerxes.
After giving a general account of the exodus of Israel from Babylon under his leadership, Ezra transcribes the letter of the king of Persia containing his commission. In considering this very remarkable document, we notice
I THE GREETING.
1. The monarch announces himself. "Artaxerxes king of kings.
(1) This, in its perfect sense, is a title of Messiah. (see Rev_17:14 Rev_19:16) He is destined to become the universal monarch (Dan_7:14; Rev_11:15) Happy will this earth be under the sway of his intelligence and grace. (Isa 35) For any earthly potentate to affect this title, in its full sense, would be at once blasphemous and ridiculous.
(2) In a limited sense Artaxerxes was "king of kings." This title was given to the king of Babylon by God himself. (see Jer_27:6-11; Eze_26:7; Dan_2:37) The Persians succeeded to the empire of the Babylonians.
(3) Artaxerxes used this title religiously. He acknowledged in it his vast indebtedness to the providence of God. So its equivalent was used by Cyrus. (see Ezr_1:2) The whole tenor of this letter sustains this view.
Glorying is legitimate when we glory in the Lord. (see Jer_9:23; 1Co_1:31)
2. He addresses his letter:
(1) "Unto Ezra the priest." The emphatic article is used because Ezra stood out prominently amongst the priests of his nation by his many noble qualities. Noble qualities evermore give Christians distinction among their brethren.
(2) "A scribe of the law of the God of heaven." The margin, with justice, makes the word "perfect" in the next member of this sentence a part of this, so reading it "a perfect scribe," etc. He calls himself (ver. 11) "a scribe of the words of the commandments of the Lord, and of his statutes to Israel." Here is an obvious reference to that great work with which he is credited by the Jews, viz., issuing under Divine inspiration a corrected edition of the more ancient books of Scripture. Ezra rejoiced more in this title than in that of his governorship. Spiritual are vastly more noble than earthly distinctions.
(3) Peace, and at such a time." This form of expression is common in Persian state documents. (see Ezr_4:10) The import seems to be that the peace, tranquillity, or happiness which the document is intended to promote may continue to be enjoyed so long as it continues to be, as at present it is, merited. No peace is so blessed or so enduring as that peace of God which passeth understanding.
II THE FAVOURS. Ver. 13, etc. The particulars are
1. Permission to go up to Jerusalem.
(1) This, in the document, is implied rather than expressed, but yet so implied as not to be mistaken.
(2) Ezra was a captive, and could not move without permission. How can slaves of sin escape its wrath without manumission from God?
2. Permission to the Jews to go up with him.
(1) The different classes of them are specified, viz., priests, Levites, stagers, porters, and Nethinims, together with the people of the tribes (vers. 13, 24).
(2) This permission was not to be construed into an expulsion. They were free to go or stay (ver. 13). All religious service should be voluntary.
3. Authority to set things in order in Judaea.
(1) This authority was not to be questioned. It came direct from the crown, and with deliberation, for it is with the advice of the seven counsellors. The names of seven such counsellors may be found in Esther. (Est_1:13, Est_1:14)
(2) It was authority to inquire, viz. , into the extent to which disorganisation and demoralisation may have been carried. Then to adjust, viz., by appointing faithful magistrates and judges (ver. 25). And if necessary to punish the refractory (ver. 26). This power of life and death was withdrawn from Jewish magistrates in after times. (see Joh_18:31) The sceptre was then visibly departing from Judah because Shiloh had come.
4. Authority over the Persian deputies beyond the river.
(1) The powers now described were not limited to Judaea. If the "river" here be the Euphrates rather than the Jordan, which is agreeable to the use of this phrase in Scripture, then the commission of Ezra invested him with very extensive powers. But whatever provinces were comprehended under the expression, there were Persian deputies there. (Ezr_4:20 Ezr_7:21) This authority would effectually check opposition from the ancient enemies of the Jews.
(2) The treasurers were instructed to furnish Ezra with whatever he might require for the service of God, in silver, wheat, wine, oil, and salt (vers. 2124).
5. Commission to carry offerings to God.
(1) "Silver and gold freely offered by the king and his counsellors" (ver. 15). Here was a mark of confidence in the integrity of Ezra 1
(2) "All the silver and gold" which the people "in the province of Babylon" were willing to confide to him. There never was a time when Gentiles were necessarily excluded from the service of God. Now the partition is broken down.
(3) "With the free-will offerings of the people and of the priests," etc., viz., for the provision of sacrifices and offerings daily required in the temple.
(4) And from the king"s treasure-house vessels to be delivered to the house of God, and whatever else might be needed for his service (vers. 19, 20). Upon review of the whole subject three things strike us, viz.
1. The wonderful accuracy of the knowledge of this heathen king of the religion of the Jews.
2. The largeness of his liberality in the service of the God of heaven.
3. The enlightened judgment which he formed of the true principles of civil government. In these things he is not an unworthy pattern even to Christians. 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 Now this is the copy of the letter that…
Ezr_7:11-27
Now this is the copy of the letter that the king Artaxerxes.
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The office and duty of the civil magistrate
It is the office of a Christian magistrate to encourage and protect good men in the exercise of religion, Dora by his own example and wholesome laws, and to promote true religion in his dominions. Thus far the good magistrates among Jews, heathens, and Christians have proceeded to their lasting honour and commendation; but those who acted on the contrary have been branded with infamy and contempt. Joshua, the Judges, David, Solomon and Asa, Jehoshaphat, Joash, Hezekiah and others, destroyed idolatry, erected altars, ordered the courses of the priests, built and repaired the temple, collected and disposed of money for those charges, caused the Passover and other religious duties to be celebrated, and wrought a glorious reformation in true religion, when the priests and Levites were negligent in their office. Nebuchadnezzar, Cyrus, Darius, Artaxerxes, the King of Nineveh, Alexander the Great, and Seleucus, etc., made decrees through all their dominions to worship the true God; they set His people at liberty, ordered them to rebuild the temple to the Lord God of heaven, allowed timber, salt, and similar charges for the sacrifices out of their own treasury; they required the prayers of Gods people for themselves, their families and dominions, they protected them from their adversaries and appointed solemn fasts, etc. Lycurgus, Numa, and Solon made laws concerning religion in Athens, Rome, and Sparta; Timoleon, Augustus, and others rebuilt and endowed all the temples that had fallen into decay in Crete and about Rome. Judas Maccabeus repaired the breaches, purchased holy vessels and instruments for the service of the temple, pulled down the idols, and cleansed the sanctuary from the profanation of Antiochus Epiphanes, chose priests of a blameless conversation, and appointed an anniversary festival in commemoration of the reparation of the temple which our Saviour honoured with His own presence (Joh_10:22). Constantine published several edicts in favour of Christian religion, granting to all professors the free exercise of it; he destroyed the idol temples, restored the former places of worship to them, and built several magnificent churches and gave great gifts to them; he also commanded fine copies of the Bible to be made. When the heresy of Arius infected the Church, he assembled the first General Council at Nice, consisting of 318 bishops from all quarters of the empire. He banished Arius and burnt his books, he settled the time for the keeping of Easter, and made many good laws for the discipline and government of the Church. Theodosius, Justinian, and others of his successors thought it their duty to enact good laws for the establishment of the true religion. The British, Saxon, and English princes have been as active therein as other Christian monarchs, for King Lucius sent a letter to Eleutherins, Bishop of Rome, desiring his directions to make him a Christian; he also turned some heathen temples into Christian churches and built and endowed others at his own charges. Ethelbert kindly received and main tained Augustine and his companions, Edward the Confessor built and granted great privileges to the Abbey of Westminster, and made many excellent laws for the benefit and protection of the Church, which were rather the laws of his predecessors than those of his own making. William the Conqueror at his coronation took an oath that he should defend the Church of Christ, and all our monarchs have done the like. By Act of Parliament the sovereign is declared to be supreme Head of the Church, and has the glory of being described as Defender of the Faith. (Philoclesius.)
The commission of Artaxerxes
It indicated a spirit of--
I. Great reverence for God.
II. Profound respect for the law of God.
III. Sincere regard the worship of God.
IV. Hearty appreciation of the character of a good man. His liberal gifts may be exhibited as--
1. A rebuke to the parsimony of many Christians.
2. An example to all Christians. (William Jones.)
Verses 15. The Lord God of Israel, whose habitation is in Jerusalem.
Jevoahs habitation
I. This holy alliance: The God of Israel. We have here--
1. A description of God and His Church. The God of Israel includes both. Israel His Church; and the God that claims it; a living God amidst a living people.
2. Infinitude associated with a royal seed. Israel signifies a prevailing prince before God.
3. A veritable portion on both sides. The Lords portion is His people; The Lord is my portion, saith my soul.
4. The living connection between God and His people constitutes the stronghold of faith.
II. His habitation. He dwells--
1. In the Jerusalem which is above.
2. In the living Church of God which was typified by Jerusalem.
3. In the Jerusalem of every regenerated soul. (J. Irons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Letter of Artaxerxes
The Letter of Artaxerxes
v. 11. Now, this is the copy of the letter that the King Artazerxes gave unto Ezra, the priest, the scribe, even a scribe of the words of the commandments of the Lord and of His statutes to Israel, learned not only in the general Moral Law as it pertained to all men, but also in those particular precepts which concerned the children of Israel alone during the time of preparation in the Old Testament.
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v. 12. Artaxerxes, king of kings, a title assumed with the usual Oriental vanity, unto Ezra, the priest, a scribe of the Law of the God of heaven, a most learned doctor, perfect peace, and at such a time, that is, and so forth, the customary complimentary remarks of the introduction being omitted.
v. 13. I make a decree that all they of the people of Israel, and of his priests and Levites in my realm, which are minded of their own free will to go up to Jerusalem, go with thee. Just what brought about this favorable attitude of the king is not noted. Some scholars ascribe it to the influence of Esther, who may, at just about this time, have become queen; others think that Ezra or other leading Jews themselves suggested to Artaxerxes the need of a commission to study the situation in Judea at first hand.
v. 14. Forasmuch as thou art sent of the king, and of his seven counselors, the supreme tribunals of the Persian kings, to enquire concerning Judah and Jerusalem, to investigate the situation thoroughly and from every angle, according to the Law of thy God which is in thine hand, of which Ezra had made such a thorough study that he was familiar with all its provisions,
v. 15. and to carry the silver and gold which the king and his counselors have freely offered unto the God of Israel, whose habitation is in Jerusalem, Ezr 8:25,
v. 16. and all the silver and gold that thou canst find in all the province of Babylon, in the form of free-will offerings on the part of the inhabitants, with the freewill offering of the people, that is, of the Jews still living there, and of the priests, offering willingly for the house of their God which is in Jerusalem, so far as they would contribute voluntarily,
v. 17. that thou mayest buy speedily with this money, namely, in view of the fact that his mission was approved by the king in order to encourage the Jewish congregation and their worship, bullocks, rams, lambs, with their meat-offerings, such as were prepared from the finest flour, Num 15:4-13, and their drink-offerings, and offer them upon the altar of the house of your God which is in Jerusalem. It seems that the sacrificial worship needed to be stimulated anew after the death of the old leaders, who had brought up the first company of returning exiles to Jerusalem.
v. 18. And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, whatever the situation might seem to demand, that do after the will of your God. Ezra was given free hand to act, to institute such measures as he thought best for the interest of the Jewish religion in Judea.
v. 19. The vessels also that are given thee for the service of the house of thy God, apparently such as were intended to replace those that were worn out, those deliver thou before the God of Jerusalem.
v. 20. And whatsoever more shall be needful for the house of thy God, in making needed improvements, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house, the royal local treasury, where all the taxes from the entire satrapy were collected before being sent to the Persian capital.
v. 21. And I, even I, Artaxerxes, the king, do make a decree to all the treasurers which are beyond the river, those in the larger satrapy, to which the province of Judea belonged, that whatsoever Ezra, the priest, the scribe of the Law of the God of heaven, shall require of you, it be done speedily,
v. 22. unto an hundred talents of silver (almost $200,000), and to an hundred measures of wheat (a cor, at that time, being estimated at nearly two or nearly six bushels), and to an hundred baths of wine (a bath being approximately five gallons, at that time), and to an hundred baths of oil, and salt without prescribing how much. Within this limit Ezra had free rein to act as he saw fit and thought best, surely an almost unexampled kindness on the part of a heathen king.
v. 23. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons? Artaxerxies believed that, by favoring the religion of the Jews in this manner, he would in turn gain the favor of their God and establish his empire more firmly.
v. 24. Also we certify you, making it known to the treasurers of the king’s taxes, that touching any of the priests and Levites, singers, porters, Nethinim, or ministers of this house of God, the servants who were even below the Nethinim, it shall not be lawful to impose toll, tribute, or custom upon them, they were exempt from all taxes.
v. 25. And thou, Ezra, after the wisdom of thy God, that is in thine hand, in accordance with his understanding of the Lord’s precepts and all the demands of the Jewish religious worship, set magistrates and judges which may judge all the people that are beyond the river, all such as know the laws of thy God, all those who belonged to the Jewish Church; and teach ye them that know them not, those who professed to be members of the congregation and yet were unfamiliar with the fundamental laws of God.
v. 26. And whosoever will not do the Law of thy God and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. "Since the civil and social life of Israel was so closely connected with their religion by the Law, they could not well prosper under judges who had neither appreciation nor understanding of their religion. " (Lange. ) Thus the entire organization of the civil and social and religious life of the Jews was entrusted to Ezra by a royal decree, giving to the Jews practically the same rights and liberties which they had enjoyed under the ancient form of the direct theocracy. Ezra now adds a closing doxology in appreciation of the Lord’s kindness in shaping events in favor of the Jews.
v. 27. Blessed be the Lord God of our fathers, which hath put such a thing as this in the king’s heart to beautify the house of the Lord which is in 3erusalem, for this assistance aided materially in bringing greater glory to the Temple and in making people regard the Jewish religion with a higher regard,
v. 28. and hath extended mercy unto me before the king and his counselors v. 14. and before all the king’s mighty princes. Thus gratefully Ezra acknowledged the kindness and goodness of God. And I was strengthened as the hand of the Lord, my God, was upon me, for so he considered this fortunate turn of events, and I gathered together out of Israel chief men to go up with me, heads of households and perhaps also of father-houses, with whom their entire division would probably emigrate. Christians will at all times recognize the guiding and blessing hand of God in the affairs of their lives and will gratefully and publicly praise Him for His goodness.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 This was the decree
This was the decree
The text following this statement was the decree given by King Artaxerxes.
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The King of kings Artaxerxes
"The King of kings" was a title, meaning that he was the greatest of kings, the king that other kings obeyed. AT: "The Great King Artaxerxes" or "Artaxerxes, the greatest king" (See: Assumed Knowledge and Implicit Information)
I am ordering that anyone ... who desires to go to Jerusalem
In those days people needed permission from the king to resettle and rebuild in an area previously destroyed by the conquering nation.
may go with you
The word "you" refers to Ezra.
translationWords
Artaxerxes
priest
scribe
command
law
heaven
kingdom
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 7:11-26 In this letter, King Artaxerxes granted Ezra the…
7:11-26 In this letter, King Artaxerxes granted Ezra the power and responsibility to evaluate the situation in Jerusalem (7:14), present freewill offerings to God (7:15-20), obtain supplies and finances from local authorities (7:21-24), and institute judicial reforms (7:25-26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.