Ezra 8 is the eighth chapter of the Book of Ezra in the Old Testament of the ChristianBible,[1] or the book of Ezra-Nehemiah in the Hebrew Bible, which treats the book of Ezra and book of Nehemiah as one book.[2] Jewish tradition states that Ezra is the author of Ezra-Nehemiah as well as the Book of Chronicles,[3] but modern scholars generally accept that a compiler from the 5th century BCE (the so-called "Chronicler") is the final author of these books.[4] The section comprising chapters 7to10 mainly describes of activities of Ezra the scribe and the priest.[5] This chapter follows Ezra's journey to Jerusalem and includes a genealogy of those returning with him (parallel to chapter 2).[5]
An ancient Greek book called 1 Esdras (Greek: Ἔσδρας Αʹ) containing some parts of 2 Chronicles, Ezra and Nehemiah is included in most editions of the Septuagint and is placed before the single book of Ezra–Nehemiah (which is titled in Greek: Ἔσδρας Βʹ). 1 Esdras 8:28-67 is an equivalent of Ezra 8 (List of latter exiles who returned).[13][14]
Large groups of Jews had returned to Jerusalem in past years, but many faithful men and their families still lived in Babylonian territories, some of whom at this time packed their belongings and assembled with Ezra to return to Judea.[15] The list in this part is a parallel to the famous "Golah List" ("List of the Exiles") of Ezra 2 and Nehemiah 7, but notable here is the predominance of priestly associations before any Davidic identification.[16]
Now these are the chiefs of the households of the fathers and the genealogical register of those who went up with me from Babylon, in the reign of King Artaxerxes:[17]
Emboldened by God's involvement (chapter 7), Ezra recruited family heads and those registered with them to accompany him to Jerusalem (as noted in Ezra 2, 'Jewish society was organized around men and their extended families').[15]
The list begins with the priests, reflecting 'Ezra's own station as a priest', formed by two patriarchal families: the descendants of
Phinehas (Gershom) and Ithamar (Daniel), as the two descendants of Aaron the high priest.[19]
After listing the priestly line, Ezra registers the political line of Israel, which is the descendants of David (royal line), indicating that 'the memory of Davidic ancestry continued in the postexilic community'.[19] One family accompanying Ezra, Hattush, is a descendant of David (so called "Davidide"), and he would be the fourth generation after Zerubbabel[20] (cf. 1 Chronicles 3:19–22: "19 …the sons of Zerubbabel… Hananiah… 21 And the sons of Hananiah… the sons of Shechaniah. 22 And the sons of Shechaniah… Shemaiah: and the sons of Shemaiah… Hattush…").[19] The record of "Hattush" 'makes any other date than 458 [BC] difficult'.[16]
Before departing from Babylonia. Ezra enlisted Levites to join his caravan, as well as 'called for a general fast to petition God's protection, and entrusted the money and valuable articles to consecrated priests'.[19]
Now I gathered them by the river that flows to Ahava, and we camped there three days. And I looked among the people and the priests, and found none of the sons of Levi there.[21]
The presence of the Levites ("sons of Levi") was significant to Ezra because, under Law of Torah, the Levites were 'responsible for the transport of temple articles'.[19]
For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.[22]
In contrast to Nehemiah, who accepted an armed guard, Ezra chose to rely on God's protection (cf. 2 Kings 6:17; Matthew 26:53).[16]
Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way.[24]
"The river of Ahava": Vulgate: "the river Ahava"; Latin: "a fiumine Ahava"; the meeting place probably takes its name from the stream. Ahava was reached by Ezra and his company on the ninth day after they left Babylon (cf. Ezra 7:9, Ezra 8:15), which helps Rawlinson to identify Ahava with "Is" as mentioned in Herodotus (i. 179),[25] which is eight days' journey from Babylon.[26] The modern name of the place is "Hit", which is famous for its bitumen springs, and is situated on the Euphrates, at a distance of about 80 miles northwest from Babylon.[27] The distance from Hit to Jerusalem is 618 miles using modern roads.[28]
This part records that Ezra meticulously transferred the articles and finances, performed the required rituals of sacrifices, and delivered the edict of the Persian king.[23]
Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the Lord.[30]
After Ezra's group safely arrived in Jerusalem (verses 31–32), they offered sacrifice (verse 35), not because king Artaxerxes ordered them to do (7:17), nor as an "isolated act of thanksgiving", but because "they were reconstituted as the people of God and therefore must worship" God.[31]
^Exell, Joseph S.; Spence-Jones, Henry Donald Maurice (Editors). On "Ezra 8". In: The Pulpit Commentary. 23 volumes. First publication: 1890. Accessed 24 April 2018.
Fensham, F. Charles (1982). The Books of Ezra and Nehemiah. New international commentary on the Old Testament (illustrated ed.). Wm. B. Eerdmans Publishing. ISBN978-0802825278. Retrieved October 28, 2019.
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Codex Sinaiticus". Catholic Encyclopedia. New York: Robert Appleton Company.
