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Selected Verse: Ezra 2:63 - King James
Verse |
Translation |
Text |
Ezr 2:63 |
King James |
And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Tirshatha--a title borne by the Persian governors of Judea (see also Neh 7:65-70; Neh 8:9; Neh 10:1). It is derived from the Persian torsh ("severe"), and is equivalent to "your severity," "your awfulness." |
Notes on the Bible, by Albert Barnes, [1834] |
The Tirshatha - i. e., Zerubbabel. See margin. The word is probably old Persian, though it does not occur in the cuneiform inscriptions. Some derive it from a root "to fear." See the introduction to the Book of Ezra, first note.
A priest with Urim and with Thummim - See Exo 28:30 note. According to the rabbinical writers, the second temple permanently lacked this glory of the first. Zerubbabel, it would seem by the present passage (compare Neh 7:65), expected that the loss would be only temporary. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
Urim
(See Scofield) - (Exo 28:30). |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The Tirshatha, the secular governor of the community, i.e., as is obvious from a comparison of Neh 7:65 with Neh 7:70, Zerubbabel, called Hag 1:1 יהוּדה פּחת. תּרשׁתא, always used with the article, is undoubtedly the Persian designation of the governor or viceroy. Nehemiah is also so called in Neh 8:9 and Neh 10:2, and likewise הפּחה, Neh 12:26. The meaning of the word is still matter of dispute. Some derive it from the Persian trsı̂dn, to fear, and trs, fear = the feared or respected one (Meier, Wurzelb. p. 714); others from Persian trš, acer, auster, the strict ruler; others, again (with Benfey, die Monatsnamen, p. 196), from the Zend. thvôrestar (nom. thvôresta), i.e., praefectus, penes quem est imperium: comp. Gesenius, thes. p. 1521. The Tirshatha decided that they were not to eat of the most holy things till there should arise a priest with Urim and Thummim, i.e., to give a final decision by means of Urim and Thummim. עמד, according to the later usage of the language, is equivalent to קוּם, comp. Dan 8:3; Dan 11:2, and other places. The prohibition to eat of the most holy things (comp. on Lev 2:3) involved the prohibition to approach the most holy objects, e.g., the altar of burnt-offering (Exo 29:37; Exo 30:10), and to enter the most holy place, and thus excludes from specific priestly acts: without, however, denying a general inclusion among the priestly order, or abolishing a claim to the priestly revenues, so far as these were not directly connected with priestly functions. On Urim and Thummim, see on Exo 28:30. From the words, "till a priest shall arise," etc., it is evident that the then high priest was not in a position to entreat, and to pronounce, the divine decision by Urim and Thummim. The reason of this, however, need not be sought in the personality of Joshua (Ewald, Gesch. iv. 95), nor supposed to exist in such a fact as that he might not perhaps have been the eldest son of his father, and therefore not have had full right to the priesthood. This conjecture rests upon utterly erroneous notions of the Urim and Thummim, upon a subjectivistic view, which utterly evaporates the objective reality of the grace with which the high priest was in virtue of his office endowed. The obtainment of the divine decision by Urim and Thummim presupposes the gracious presence of Jahve in the midst of His people Israel. And this had been connected by the Lord Himself with the ark of the covenant, and with its cherubim-overshadowed mercy-seat, from above which He communed with His people (Exo 25:22). The high priest, bearing upon his breast the breastplate with the Urim and Thummim, was to appear before Jahve, and, bringing before Him the judgment of Israel, to entreat the divine decision (Exo 28:30; Num 27:21). The ark of the covenant with the mercy-seat was thus, in virtue of the divine promise, the place of judgment, where the high priest was to inquire of the Lord by means of the Urim and Thummim. This ark, however, was no longer in existence, having been destroyed when Solomon's temple was burned by the Chaldeans. Those who returned with Zerubbabel were without the ark, and at first without a temple. In such a state of affairs the high priest could not appear before Jahve with the breastplate and the Urim and Thummim to entreat His decision. The books of Samuel, indeed, relate cases in which the divine will was consulted by Urim and Thummim, when the ark of the covenant was not present for the high priest to appear before (comp. Sa1 23:4, Sa1 23:6, Sa1 23:9, etc., Sa1 14:18); whence it appears that the external or local presence of the ark was not absolutely requisite for this purpose. Still these cases occurred at a time when the congregation of Israel as yet possessed the ark with the Lord's cherubim-covered mercy-seat, though this was temporarily separated from the holy of holies of the tabernacle. Matters were in a different state at the return from the captivity. Then, not only were they without either ark or temple, but the Lord had not as yet re-manifested His gracious presence in the congregation; and till this should take place, the high priest could not inquire of the Lord by Urim and Thummim. In the hope that with the restoration of the altar and temple the Lord would again vouchsafe His presence to the returned congregation, Zerubbabel expected that a high priest would arise with Urim and Thummim to pronounce a final decision with regard to those priests who could not prove their descent from Aaron's posterity. This expectation, however, was unfulfilled. Zerubbabel's temple remained unconsecrated by any visible token of Jahve's presence, as the place where His name should dwell. The ark of the covenant with the cherubim, and the Shechinah in the cloud over the cherubim, were wanting in the holy of holies of this temple. Hence, too, we find no single notice of any declaration of the divine will or the divine decision by Urim and Thummim in the period subsequent to the captivity; but have, on the contrary, the unanimous testimony of the Rabbis, that after the Babylonian exile God no longer manifested His will by Urim and Thummim, this kind of divine revelation being reckoned by them among the five things which were wanting in the second temple. Comp. Buxtorf, exercitat. ad historiam Urim et Thummim, c. 5; and Vitringa, observat. ss. Lib. vi. c. 6, p. 324f. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Tirshatha - The governor, Zerubbabel. With Urim, &c. - That this point which could not be found out by human skill, might be determined by Divine direction. Hereby it appears that the Urim and Thummim were lost in the destruction of the city and temple, tho' the Jews fed themselves with hopes of recovering them, but in vain. And by the want of that oracle, they were taught to expect the great oracle, the Messiah. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
The Tirshatha - This is generally supposed to be Nehemiah, or the person who was the commandant; see Neh 8:9; Neh 10:1, for the word appears to be the name of an office. The Vulgate and Septuagint write it Atershatha, the Syriac and Arabic render it the princes of Judah. Some suppose the word to be Persian, but nothing like it of the same import occurs in that language at present. If, as Castel supposed, it signifies austerity, or that fear which is unpressed by the authority of a governor, it may come from ters, Fear, or tersh, Acid, the former from tarsidan, to Fear or Dread.
Should not eat of the most holy things - There was a high priest then, but no Urim and Thummim, these having been lost in the captivity. |
1 Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah,
9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.
66 The whole congregation together was forty and two thousand three hundred and threescore,
67 Beside their manservants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing men and singing women.
68 Their horses, seven hundred thirty and six: their mules, two hundred forty and five:
69 Their camels, four hundred thirty and five: six thousand seven hundred and twenty asses.
70 And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments.
65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.
30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
18 And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel.
9 And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, Bring hither the ephod.
6 And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand.
4 Then David enquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah; for I will deliver the Philistines into thine hand.
21 And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.
30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
10 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.
37 Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.
3 And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
2 And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.
3 Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last.
26 These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.
2 Seraiah, Azariah, Jeremiah,
9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.
1 In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,
70 And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments.
65 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.
1 Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah,
9 And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.