Ezra 6 | |
---|---|
Book | Book of Ezra |
Category | Ketuvim |
Christian Bible part | Old Testament |
Order in the Christian part | 15 |
Ezra 6 is the sixth chapter of the Book of Ezra in the Old Testament of the Christian Bible, [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 chapter 1 to 6 describes the history before the arrival of Ezra in the land of Judah [5] [6] in 468 BCE. [7] This chapter records the response of the Persian court to the report from Tattenai in the previous chapter: a search is made for the original decree by Cyrus the Great and this is confirmed with a new decree from Darius the Great allowing the temple to be built. This chapter closes this first part of the book in a "glorious conclusion with the completion of the new temple and the celebration of Passover" by the people, as their worship life is restored according to the Law of Moses. [8] [9]
This chapter is divided into 22 verses. The original text of this chapter from 6:1 through 6:18 is in Aramaic, [10] from 6:19 through 6:22 is in Hebrew language. [11]
Some early manuscripts containing the text of this chapter in Hebrew/ Aramaic are of the Masoretic Text, which includes Codex Leningradensis (1008). [12] [a] Fragments containing parts of this chapter were found among the Dead Sea Scrolls, that is, 4Q117 (4QEzra; 50 BCE) with extant verses 1–5 (= 1 Esdras 6:21–25). [14] [15] [16] [17]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century), and Codex Alexandrinus (A; A; 5th century). [18] [b]
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 6:23–7:9 is an equivalent of Ezra 6:1–18 (The temple is finished), whereas 1 Esdras 7:10–15 is equivalent to Ezra 6:19–22 (Celebration of the Passover). [22] [23]
The Persian court searched the royal archive to investigate the historical claim of the Jews for rebuilding the temple, first in Babylon, according to Tattenai's suggestion (Ezra 5:17) but they found a scroll containing Cyrus's edict in Ecbatana (modern Hamadan in northern Iran, former capital of the Median Empire. [24]) Darius the king of Persia issued a decree supporting the temple building project. [25]
The Aramaic memorandum of the decree (parallel to Ezra 1:2– 4) provides evidence that Cyrus's edict is real and it may span to a number of different documents according to their functions, such as the edict in verses 2b–5, which could be the treasury record to certify that the vessels from the temple in Jerusalem have been returned to the Jews, as it contains extra information compared to the version of the decree in chapter 1. [24] The measurement of the temple (verse 3) and the directions about the manner of the building (verse 4) may be designed "to set limits to royal expenditure of the project". [24]
The reply letter of Darius to Tattenai opens with the cited words of Cyrus, but immediately follows with his own decree, confirming entirely the measures of his predecessor and reapply them to the new situation. [24]
Following the command of God and the decrees issued by Cyrus, Darius and Artaxerxes, kings of Persia, the Jews worked diligently, so the Temple was finally completed and the people could celebrate the dedication of it. [43]
The prophecies of Haggai and Zechariah are recorded in the Hebrew Bible under the name of the Book of Haggai and Book of Zechariah, respectively. [46] Haggai's prophecy period completely covers the time mentioned here ( Ezra 4:24; 520 BC), whereas Zechariah's only partly. [46]
The date corresponds to February 21, 515 B.C. [48] Haggai ( Haggai 1:15) writes that the building project was recommenced on the 24th day of the month Elul (the 6th month; September) in the second year of Darius (September 21, 520 BC [49]), so it took nearly 4.5 years to finish, although the foundations had been laid some twenty years earlier (April 536 BC; [48] cf. Ezra 3:8). [50] Therefore, it was completed around 70 years after its destruction in 587–586 BC, close to Jeremiah's prediction. [42]
This verse refers to ‘the organization of the priests and Levites described in 1 Chronicles 23–26’, which distributes the service of the Temple by periods, of a week each, among the courses and divisions of priests and Levites (cf. 2 Kings 11:9; 2 Chronicles 23:4). [50]
In keeping with the law of Moses, Passover is celebrated following the dedication of the temple, and this marks the ‘renewal of religious life’ of the people. [54]
The Hebrew language resumes in verse 19 and continues through 7:11. [56] The Passover on the 14th of the first month (Nisan) was commanded in Exodus 12:6, but since then only few celebrations are recorded in Hebrew Bible, as follows: [50]
The celebration of the Passover on each of these occasions marks “a new or a restored order of worship, and the solemn rededication by the people of their Covenant relation with God”. [50]
Ezra 6 | |
---|---|
Book | Book of Ezra |
Category | Ketuvim |
Christian Bible part | Old Testament |
Order in the Christian part | 15 |
Ezra 6 is the sixth chapter of the Book of Ezra in the Old Testament of the Christian Bible, [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 chapter 1 to 6 describes the history before the arrival of Ezra in the land of Judah [5] [6] in 468 BCE. [7] This chapter records the response of the Persian court to the report from Tattenai in the previous chapter: a search is made for the original decree by Cyrus the Great and this is confirmed with a new decree from Darius the Great allowing the temple to be built. This chapter closes this first part of the book in a "glorious conclusion with the completion of the new temple and the celebration of Passover" by the people, as their worship life is restored according to the Law of Moses. [8] [9]
This chapter is divided into 22 verses. The original text of this chapter from 6:1 through 6:18 is in Aramaic, [10] from 6:19 through 6:22 is in Hebrew language. [11]
Some early manuscripts containing the text of this chapter in Hebrew/ Aramaic are of the Masoretic Text, which includes Codex Leningradensis (1008). [12] [a] Fragments containing parts of this chapter were found among the Dead Sea Scrolls, that is, 4Q117 (4QEzra; 50 BCE) with extant verses 1–5 (= 1 Esdras 6:21–25). [14] [15] [16] [17]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century), and Codex Alexandrinus (A; A; 5th century). [18] [b]
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 6:23–7:9 is an equivalent of Ezra 6:1–18 (The temple is finished), whereas 1 Esdras 7:10–15 is equivalent to Ezra 6:19–22 (Celebration of the Passover). [22] [23]
The Persian court searched the royal archive to investigate the historical claim of the Jews for rebuilding the temple, first in Babylon, according to Tattenai's suggestion (Ezra 5:17) but they found a scroll containing Cyrus's edict in Ecbatana (modern Hamadan in northern Iran, former capital of the Median Empire. [24]) Darius the king of Persia issued a decree supporting the temple building project. [25]
The Aramaic memorandum of the decree (parallel to Ezra 1:2– 4) provides evidence that Cyrus's edict is real and it may span to a number of different documents according to their functions, such as the edict in verses 2b–5, which could be the treasury record to certify that the vessels from the temple in Jerusalem have been returned to the Jews, as it contains extra information compared to the version of the decree in chapter 1. [24] The measurement of the temple (verse 3) and the directions about the manner of the building (verse 4) may be designed "to set limits to royal expenditure of the project". [24]
The reply letter of Darius to Tattenai opens with the cited words of Cyrus, but immediately follows with his own decree, confirming entirely the measures of his predecessor and reapply them to the new situation. [24]
Following the command of God and the decrees issued by Cyrus, Darius and Artaxerxes, kings of Persia, the Jews worked diligently, so the Temple was finally completed and the people could celebrate the dedication of it. [43]
The prophecies of Haggai and Zechariah are recorded in the Hebrew Bible under the name of the Book of Haggai and Book of Zechariah, respectively. [46] Haggai's prophecy period completely covers the time mentioned here ( Ezra 4:24; 520 BC), whereas Zechariah's only partly. [46]
The date corresponds to February 21, 515 B.C. [48] Haggai ( Haggai 1:15) writes that the building project was recommenced on the 24th day of the month Elul (the 6th month; September) in the second year of Darius (September 21, 520 BC [49]), so it took nearly 4.5 years to finish, although the foundations had been laid some twenty years earlier (April 536 BC; [48] cf. Ezra 3:8). [50] Therefore, it was completed around 70 years after its destruction in 587–586 BC, close to Jeremiah's prediction. [42]
This verse refers to ‘the organization of the priests and Levites described in 1 Chronicles 23–26’, which distributes the service of the Temple by periods, of a week each, among the courses and divisions of priests and Levites (cf. 2 Kings 11:9; 2 Chronicles 23:4). [50]
In keeping with the law of Moses, Passover is celebrated following the dedication of the temple, and this marks the ‘renewal of religious life’ of the people. [54]
The Hebrew language resumes in verse 19 and continues through 7:11. [56] The Passover on the 14th of the first month (Nisan) was commanded in Exodus 12:6, but since then only few celebrations are recorded in Hebrew Bible, as follows: [50]
The celebration of the Passover on each of these occasions marks “a new or a restored order of worship, and the solemn rededication by the people of their Covenant relation with God”. [50]