Then I set apart twelve of the chiefs of the priests, even Sherebiah, Hashabiah, and ten of their brothers with them,
Parallel Translations
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Then I set apart twelve of the chiefs of the priests, even Sherebiah, Hashabiah, and ten of their brothers with them,
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Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them,
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Then I separated twelve of the chiefs of the priests, besides Sherebiah, Hashabiah, and ten of their brethren with them,
Cross-references (1)
Passages linked to Ezra 8:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezra 8:18-19 According to the good hand of our God on us they brought us a man of discretion, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brothers, eighteen; and Hashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty;
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Ezr 8:24 Then I separated twelve of the chief…
Ezr 8:24 Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them,
Ver. 24. Then I separated twelve] I singled them and set them apart for this great trust, vide cui fidas. See the faith of these.
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Sherebiah, Hashabiah] Heb. With Sherebiah, Hashabiah (men of known integrity, Ezr 8:18-19),
and ten of their brethren with them] twenty-four in all, a complete company of faithful trustees.
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 Or, and
Or, and
Sherebiah, & c., who were the Levites mentioned Ezr 8:18, who were jointly intrusted together with the priests with the charge of carrying these things carefully and safely. The particle and is oft understood.
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 an account of the particular care…
We have here an account of the particular care which Ezra took of the treasure he had with him, that belonged to God's sanctuary, Observe, 1. Having committed the keeping of it to God, he committed the keeping of it to proper men, whose business it was to watch it, though without God they would have waked in vain. Note, Our prayers must always be seconded with our endeavours; the care of Christ's gospel, his church, and ordinances, must not be so left with him but that it must also be committed to faithful men, Ti2 2:2. 2. Having prayed to God to preserve all the substance they had with them, he shows himself especially solicitous for that part of it which belonged to the house of God and was an offering to him. Do we expect that God should, by his providence, keep that which belongs to us? Let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his. Observe, (1.) The persons to whom he delivered the offerings of the house of God. Twelve chief priests, and as many Levites, he appointed to this trust (Ezr 8:24, Ezr 8:30), who were bound by their office to take care of the things of God, and were in a particular manner to have the benefit of these sacred treasures. Ezra tells them why he put those things into their hands (Ezr 8:28): You are holy unto the Lord, the vessels are holy also; and who so fit to take care of holy things as holy persons? Those that have the dignity and honour of the priesthood must take along with them the trust and duty of it. The prophet is foretelling the return of God's people and ministers out of Babylon, when he gives the solemn charge (Isa 52:11), Be you clean that bear the vessels of the Lord. (2.) The great exactness with which he lodged this trust in their hands: He weighed to them the silver, the gold, and the vessels (Ezr 8:25), because he expected to have it from them again by weight. In all trust, but especially sacred ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel's time the vessels were delivered by number, here by weight, that all might be forth-coming and it might easily appear if any were missing, to intimate that such as are entrusted with holy things (as all the stewards of the mysteries of God are) are concerned to remember, both in receiving their trust and in discharging it, that they must shortly give a very particular account of it, that they may be faithful to it and so give up their account with joy. (3.) The charge he have them with these treasures (Ezr 8:29): "Watch you, and keep them, that they be not lost, nor embezzled, nor mingled with the other articles. Keep them together; keep them by themselves; keep them safely, till you weigh them in the temple, before the great men there," hereby intimating how much it was their concern to be careful and faithful and how much it would be their honour to be found so. Thus when Paul charges Timothy with the gospel treasure he bids him keep it until the appearing of Jesus Christ, and his appearing before him to give account of his trust, when his fidelity would be his crown.
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 And I weighed unto them the silver, and the…
And I weighed unto them the silver, and the gold, and the vessels,.... When he delivered them to them; this he did as a proof of his own integrity and faithfulness, and as a security against any charge or accusation of embezzling any part of them, and to set them an example, and also that they might be under no temptation of acting such a part, and might be vindicated should they be charged with it: even
the offering of the house of our God; what was freely offered for the service of it:
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which the king and his counsellors, and his lords, and all Israel there present, had offered; as freewill offerings, see Ezr 7:15.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Ezr 8:24. Then I separated twelve of the chief…
Ezr 8:24. Then I separated twelve of the chief of the priests — With whom he might intrust the gifts that had been offered for the temple. Having committed the keeping of them to God, he also committed the keeping of them, under God, to proper men, whose business it should be to watch over and take care of them. Thus our prayers must always be seconded with our endeavours; the care of Christ’s gospel, his church and ordinances, must not be so left with him, but that it must also be committed to faithful men, 2Ti 2:2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then I separated twelve of the chief of the…
Then I separated twelve of the chief of the priests . . . and weighed unto them the silver, &c.--The custody of the contributions and of the sacred vessels was, during the journey, committed to twelve of the chief priests, who, with the assistance of ten of their brethren, were to watch closely over them by the way, and deliver them into the house of the Lord in Jerusalem. The treasures in silver and gold, according to the value of the Babylonian talent, amounted to about £515,000 sterling.
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 24. Twelve of the chief of the priests —…
24. Twelve of the chief of the priests — Not high priests, but leading men, specially distinguished for age or wisdom, among the priests that were with Ezra.
Sherebiah, Hashabiah, and ten — According to the English version, which follows the Sept. and Vulg., these were the twelve priests just mentioned; but from Ezr_8:18-19, and elsewhere, it appears that Sherebiah and Hashabiah were not priests, but Levites. And as our author is so careful to distinguish between priests and Levites in Ezr_8:15, we can hardly suppose he confounds them here. The Hebrew literally reads: I separated from the chief of the priests twelve unto (ל) Sherebiah, etc. That is, he appointed twelve priests in addition to Sherebiah, Hashabiah, and their ten brethren, so that there were twenty-four persons in all to whom the treasures were intrusted — twelve priests and twelve Levites. Compare Ezr_8:30.
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 24–30. (b) Provision for the custody of the votive…
24–30. (b) Provision for the custody of the votive gifts and offerings during the march
24. twelve of the chief of the priests] R.V. twelve of the chiefs of the priests. Literally ‘twelve of the princes of the priests’. The R.V. margin adds, In Neh_12:24, Levites.
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Sherebiah, Hashabiah] R.V. even Sherebiah, Hashabiah. Marg. besides. The exact meaning is not very evident.
(a) The A.V. follows the Vulgate, “et separavi de principibus sacerdotum duodecim, Sarabiam et Hasabiam et cum eis de fratribus eorum decem”. The preposition which in the original stands before ‘Sherebiah’ is then treated (as in Ezr_8:16) as the sign of the object. The objection to this is that Sherebiah and Hashabiah seem to have been Levites.
(b) The LXX. translates the preposition as the sign of the dative, “And I assigned of the chiefs of the priests twelve unto Sherebiah, &c.” (καὶ διέστειλα … τῷ Σαραΐᾳ). The objection to be made to this rendering is that it represents the priests as placed in a subordinate position to those who were Levites.
(c) 1Es_8:54 and Eresibia (καὶ Ἐρεσιβίαν) suggests another reading (ו for ל), “And I separated … twelve and Sherebiah, &c.”
(d) The same result is obtained by the rendering of the R.V. margin, which is to be preferred, “I separated twelve of the chiefs of the priests, besides Sherebiah, Hashabiah and ten of their brethren with them”, i.e. 12 priests in addition to 12 Levites (Sherebiah, Hashabiah and their 10 brethren). Accepting this rendering, we see that Ezra selected two groups of twelve, one of priests, the other of Levites, to act as guardians of the treasure, which agrees with Ezr_8:30. The names of Sherebiah and Hashabiah are for some reason specially mentioned, either being the best known of the twenty-four, or perhaps alone recorded in the chronicle employed by the compiler. The only other explanation possible, that of the R.V. text, is that Sherebiah and Hashabiah were two of ‘the chiefs of the priests’ and not to be identified with the Levites of the same name in Neh_12:24. This gives a satisfactory meaning, according to which Ezra selected twelve ‘chiefs of priests’ to act as custodians. But (1) the clause ‘and ten of their brethren with them’, after the previous mention of the ‘twelve’, rather denotes a second group of the same number: (2) it is expressly stated in Ezr_8:30, ‘the priests and the Levites received the weight of the silver, &c.’, while according to the R.V. text the Levites were not of the number.
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 (24) Sherebiah.—Rather, to Sherebiah—that is, these two Levites, alone…
(24) Sherebiah.—Rather, to Sherebiah—that is, these two Levites, alone mentioned, with ten others, were associated with an equal number of priests in the charge of the Temple treasure.
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 Then I separated twelve of the chief of the…
Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, etc. Our translators, following the Vulgate, have omitted to render the preposition l, which occurs in the Hebrew text before the name of Sherebiah, and have thus represented Sherebiah and Hashabiah as priests, whereas they were not priests, but Levites, as appears from vers. 18, 19. The true sense is given by the LXX I assigned twelve of the chief priests to Sherebiah, Hashabiah, and ten of their brethren; i.e. "then I appointed twelve chief priests to act with twelve chief Levites, of whom Sherebiah and Hashabiah were two, in the matter of the royal offering." Ezra seems to have considered, that as the gift of Artaxerxes was an offering to the house of God, it ought to be handed over at once to the custody of the ministers of religion, and not remain in secular hands (compare ver. 28).
The sacred trusts of life.
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I THE TRUST GIVEN. "And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God" (ver. 25).
1. Their nature. As the men appointed by Ezra had costly and sacred vessels committed to their care, so men have given to them money, time, genius, and influence to carry through life.
2. Their purpose (ver. 28). These vessels of gold and silver were given for the use and adornment of the temple at Jerusalem. Men must hold their sacred trusts for God.
3. Their measure (ver. 26). The gold and silver given were carefully weighed; all the capabilities of men are weighed by God: to some he gives two talents, to others five talents; to each man according to his several ability.
4. Their responsibility. The comrades of Ezra had the responsible task of safely conveying the vessels of the temple to Jerusalem; human talent is a solemn gift.
5. Their registration (ver. 34). The gifts of man are written in the book of God.
II THE FIDELITY REQUIRED. "Watch ye, and keep them" (ver. 29).
1. Their peril. The men conveying the costly vessels of the temple would be exposed to many enemies by the way (ver. 22); men of talent are liable to many moral enemies pride, indolence, misuse, and neglect of culture.
2. Their safety. The prayers of these men were their protection. Ezra says, "So we fasted and besought our God for this: and he was entreated of us" (ver. 23). Devotion is the safeguard of talent.
3. Their inspection. "Weighed in the house of our God" (ver. 33). At the last God will judge men for the use of their talents; then every man will be morally weighed in the unerring balance of truth.
4. Their fidelity. The comrades of Ezra were faithful to their trust; happy if at the close of life we are found faithful to the trusts we have received. E.
HOMILIES BY J.A. MACDONALD
Vers. 24-30.
The custody of the treasure.
After fasting and prayer, before the caravan moved from the halt on the banks of the Ahava, Ezra made arrangements for the custody of the offerings with which he was intrusted. Whatever is done under Divine direction is intended to instruct, and in these arrangements we may seek for matter of profitable meditation. Let us then consider
I THE TREASURE. The vessels which were for the service of the house of the Lord typified his saints (Act_9:15; 2Ti_2:20, 2Ti_2:21)
1. The treasure was various.
(1) Various in its qualities. Some vessels were of silver, some of gold, and some of "fine copper precious as gold." This last the Syriac, somewhat oddly, construes as best Corinthian brass, referring to the amalgam, formed by the fusion together of copper, brass, silver, and gold, found by Lucius Mummius after the burning of Corinth. More probably it was some factitious metal (see A. Clarke, in loc. ). Though all men have the attributes of each, yet these are variously developed. It should he our endeavour so to cultivate our powers that our service should be like gold, of the most valuable kind.
(2) Various in its sources. Some of the vessels were the free-will offerings of Jews. Some were from the Gentiles. So whether Jew or Greek now it matters not, for all believers are one in Christ. (Mat_8:11)
2. The treasure was precious.
(1) Gold, from its purity and costliness, has ever been taken as a symbol of preciousness. Silver also has the same signification, though in inferior degree. Here also were vessels of a "fine copper precious as gold.
(2) But what material substance can compare in value to the human spirit? (Isa_13:12)
(a) Immortal.
(b) Capable of God. (Job_28:19)
Redeemed by the Son of God. (1Pe_1:7)
3. The treasure was sacred.
(1) It was rendered so by being freely given to God. Having freely given ourselves, we have no right to resume the gift. What an anomalous position is that of the backslider from God!
(2) By virtue of God"s acceptance of a gift it becomes holy. When God receives a sinner he sanctifies him by his Spirit. As the Levites and Nethinims kept the vessels of the sanctuary clean, so are all the ordinances of religion designed to keep believers pure. Consider
II THE TREASURERS.
1. These were twelve in number.
(1) This number is sacred in Old Testament Scripture. There were the twelve sons of Jacob, and so the twelve tribes of Israel. (Gen_35:22 Gen_49:28) According to the number of these tribes were the twelve pillars built by Moses; the twelve stones in the breastplate of judgment; the twelve stones in the Jordan, and in the altar of Elijah (Exo_24:4 Exo_28:21; Jos_4:8; 1Ki_18:31) So the twelve cakes on the table of shewbread, etc.. (Lev_24:8)
(2) This number is no less sacred in the New Testament. Corresponding to the twelve patriarchs we have the twelve apostles. (Mat_10:2) Twelve thrones are to be assigned to the apostles for the judging of the tribes of Israel. Twelve and multiples of twelve are common measures in the Apocalypse in things pertaining to the Lamb. (Rev_12:1 Rev_21:12, Rev_21:14, 21 22:2)
2. They were of the chief of the priests.
(1) They had a consecration to God in their birth as sons of Aaron. So ministers of Christ who have the oversight of precious souls should be regenerate persons.
(2) They had also a consecration in their official separation. So ministers of Christ must have a vocation from Christ. God assigns special work to special men. (see Act_13:2) By this special service they become holy, though they were officially holy already (ver. 28). Every service we faithfully render to him God makes to react upon us with a sanctifying virtue.
III THEIR DUTIES.
1. They were duly to estimate the value of their c/large.
(1) To impress this upon them, they had all the precious things weighed.
(2) The value of the soul cannot thus be estimated, yet it may be considered and pondered until the very spirit of a minister is penetrated with a sense of the magnitude of his responsibility in those over whom he is placed in the Lord.
2. They were to watch over it.
(1) To see that it was not lost through neglect, or by becoming mixed with other property. Ministerial neglect has resulted in the loss of many a precious soul.
(2) To defend it from the cupidity of robbers. These infested the way: some openly, others stealthily. So are souls in danger of encountering those who would rob them of peace.
3. They were to present it in its integrity in the temple.
(1) Having kept it amidst the dangers of the journey by the blessing of God, the custodians present the treasure in the house of the Lord. It will be a happy thing for ministers if they can as completely fulfil their commission in leading their flock into the better Jerusalem. For parents with their children, etc.. (Eph_4:11-13)
(2) The balances of the sanctuary are true. The actions of all men will there be weighed up. May we not be found wanting in the great day of scrutiny. J.A.M.
HOMILIES BY W. CLARKSON Vers. 24-36.
Zionwards.
Ezra and the company he had gathered were now fairly on their way homewards, and we may look at them, looking also at ourselves, as
I TRAVELLERS TO JERUSALEM. "Then we departed to go unto Jerusalem" (ver. 31). They had come forth from a land of captivity and comparative privation, and were on their way to the land where they would no longer be bondsmen, and where every possible privilege would be theirs to enjoy: they were "going home;" to the land consecrated to their thought by innumerable hallowing associations; to the city whose walls should, to their fond imagining, shut them in to liberty, security, and joy. Onwards we move, we who have left the land of spiritual bondage behind us, to the land of our hope; our faces are steadfastly set toward the heavenly Jerusalem. We "seek a city yet to come." Every day we are travelling forward to its open gates; every night we pitch our tent "a day"s march nearer" this home on high.
II GUIDED AND GUARDED OF GOD UPON THE WAY. "The hand of our God was upon us, and he delivered us from the hand of the enemy," etc. (ver. 31). In answer to their earnest prayer (ver. 23) and to their humility (ver. 23), God gave them his guidance and guardianship along the road, and whatever enemies may have been near either refrained from attacking them or were easily repelled. In answer to our earnest prayer and our humility, God will be our guide and guardian along the heavenward way. He will
(a) show us the path we should take, saving us from error, and thus from evil, and
(b) defend us from our adversaries:
(1) those above us principalities and powers, etc.;
(2) those around us evil men, dangerous fascinations, worldly honours, pleasures of the flesh;
(3) those within us unholy propensities, wayward dispositions, tendencies towards pride, sensuality, selfishness, etc.
III THOSE CHARGED WITH SACRED TREASURE (vers. 24-30). Ezra put into the hands of some of the priests and Levites very precious treasure the gold, silver, vessels, etc., which had been contributed for the temple; they, as holy men, were to take charge of the holy things (ver. 28), to watch them and keep them intact, to be prepared to have them weighed when they reached their journey"s end (ver. 29). All of us who are spiritual pilgrims are men charged with treasure some with more than others. All of us have in charge that most valuable treasure more precious than the precious gold they carried (ver. 27) our own spirit, created in God"s likeness to bear his image, to dwell in his glorious presence. Each one of us must sedulously, scrupulously, devoutly watch and keep this unharmed, and be ready to have it "weighed in the balances" of God, not being found wanting then. To some of us parents, teachers, pastors God has intrusted the precious treasure of others" souls, and he bids us take earnest heed of them, "watching for them as those who must give account," doing our best in every way, publicly and privately, by direct solicitation and by prayer on their behalf, that they may be found whole and blameless "in that day.
IV AT THE END OF THEIR JOURNEY. They "came to Jerusalem" (ver. 32), and their arrival was marked by three things
(1) judgment (vers. 33, 34),
(2) presentation of sacrifice (ver. 35), and
(3) kindly reception by those across the river (ver. 36).
When we reach the end of our journey we shall find these three things
(1) Judgment, for we must all stand at the judgment seat, etc.. (2Co_5:10) God will bring every work into judgment. (Ecc_12:14)
(2) The offering of no more sacrifices as under the old dispensation, and no more pleading of the one great Sacrifice for sin; no sin offering at all (ver. 35), but the offering of praise and of holy service of our purified, renewed, perfected selves, whole and without blemish, vessels meet for the Master"s use even in the heavenly sanctuary; and
(3) welcome from those who are there. Those who are on that side the river will wait, with outstretched hands, with eager hearts, to receive us to those blessed shores, to lead us into that better land, to introduce us to that country which has no temple because it is a temple, full of the presence and the glory of the Lord. C.
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 And weighed unto them the silver and the gold,…
Ezr_8:24-30
And weighed unto them the silver and the gold, and the vessels.
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The guardianship of the sacred treasures
I. The treasures to be guarded.
1. Valuable in themselves.
2. Valuable as being consecrated to God.
3. Valuable as being the spontaneous gifts of friends and well wishers.
II. The guardians of the treasures.
III. The charge to the guardians of the treasures.
IV. The acceptance of the guardianship of the treasures. Conclusion--
1. Our subject speaks to ministers of the gospel (1Co_4:1-2; Tit_1:7; Tit_1:9; 1Ti_6:20; 2Ti_1:14).
2. To all who have charge of public funds or the property of others.
3. To all men (Mat_25:14-30). (William Jones.)
The charge of the pilgrim priests
Without being unduly fanciful, I think I may venture to take these words as a type of the injunctions which are given to us Christian people, and to see in them a picturesque representation of the duties that devolve upon us in the course of our journey across the desert to the temple-home above.
I. Consider: the precious treasure entrusted to our keeping.
1. The treasure is first our own selves, with all that we are and may be under the humiliating and quickening influence of His grace and spirit. That which we carry with us--the infinite possibilities of these awful spirits of ours, the tremendous faculties which are given to every human soul, and which, like a candle plunged into oxygen, are meant to burn far more brightly under the stimulus of Christian faith and the possession of Gods truth, are the rich deposit committed to our charge. The precious treasure of our own natures, our own hearts, our own understandings, wills, consciences, desires--keep these until they are weighed in the house of the Lord at Jerusalem.
2. The treasure is next--This great word of salvation, once delivered to the saints, and to be handed on without diminution or alteration to the generations that are to come. Possession involves responsibility always. The word of salvation is given to us. If we go tampering with it, by erroneous apprehension, by unfair usage, by failing to apply it to our own daily life, then it will fade and disappear from our grasp. It is given to us in order that we may keep it safe, and carry it high up across the desert as becomes the priests of the most high God.
II. Next, the command, the guardianship that is here set forth. Watch ye and keep them. That is to say, Watch in order that ye may keep. This involves--
1. Unslumbering vigilance.
2. Lowly trust.
3. Punctilious purity.
It was fitting that the priests should carry the things that belonged to the temple. No other hands but consecrated hands had a right to touch them. To none other guardianship but the guardianship of the possessors of a symbolic and ceremonial purity could the vessels of a symbolic and ceremonial worship be entrusted; and to none others but the possessors of real and spiritual holiness can the treasures of the true temple, of an inward and spiritual worship be entrusted, Be ye clean that bear the vessels of the Lord, said Isaiah long after. The only way to keep our treasure undiminished and untarnished, is to keep ourselves pure and clean.
4. Constant use of the treasure. Although the vessels borne through the desert by those priests were used for no service during the march, they weighed just the same when they got to the end as at the beginning. But if we do not use the vessels that are entrusted to our care they will not weigh the same. There never was an unused talent yet, but when it was taken out and put into the scales it was lighter than when it was committed to the keeping of the earth. Gifts that are used fructify. Capacities that are strained to the uttermost increase. Service strengthens the power of service; and just as the reward of work is more work, the way for making ourselves fit for bigger things is to do the things that are lying by us. The blacksmiths arm, the sailors eye, the organs of any piece of handicraft, as we all know, are strengthened by exercise, and so it is in the higher region.
III. The weighing in the house of the Lord. Though it cannot be that we shall meet the trial and the weighing of that day without many a flaw and much loss, yet we may hope that by His precious help and His pitying acceptance we may lay ourselves down in peace at last, saying, I have kept the faith, and may be awakened by the word Well done, good and faithful servant. (A. Maclaren, D. D.)
From Ahava to Jerusalem
This illustrates the pilgrimage of the Christian.
I. The setting out from ahava.
1. From captivity to liberty.
2. From exile to their ancestral home.
3. From the land of idolatry to the scene of true worship.
II. The progress on the journey.
III. The arrival at jerusalem. This was characterised by--
1. Grateful rest.
2. Joyful welcome. (William Jones.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Sherebiah, Hashabiah
Sherebiah, Hashabiah
See how you translated these men's names in Esra 8:19. (See: How to Translate Names)
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translationWords
silver
gold
house of God
advice
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.