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Selected Verse: Ezra 7:11 - King James

Verse	Translation	Text
Ezr 7:11	King James	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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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The commission given by Artachshasta to Ezra (Ezr 7:11), with a short postscript by Ezra (Ezr 7:27 and Ezr 7:28). - Ezr 7:11 The introductory title, "This is the copy of the letter," On פּרשׁגן, comp. Ezr 4:11, and on נשׁתּון, Ezr 4:7. Ezra is here, as also in the letter itself, Ezr 7:12, Ezr 7:21, and in Neh 8:9; Neh 12:26, called only הסּופר הכּהן, the priest, the scribe; in other places we find merely one title or the other: either the priest, Neh 10:10, Neh 10:16, Neh 8:2; or the scribe, Neh 8:4, Neh 8:13; Neh 12:36. To designate him according to his rank, as the priest, seems to have subsequently become more customary; hence in the first book of Esdras he is constantly called ὁ Ἱιερεύς. הסּופר is explained by the addition וגו דּברי ספר, scribe of the words of the law of Jahve and of His statutes to Israel, i.e., the scribe, whose investigations referred to the law of God. More briefly in Ezr 7:12 and Ezr 7:21 : scribe of the law. Ezr 7:12-13 The letter containing the royal commission is given in the Chaldee original. It is questionable what explanation must be given to גּמיר in the title. If it were the adjective belonging to דּתא ספר, we should expect the emphatic state גּמירא. Hence Bertheau combines it with the following וּכענת as an abbreviation, "completeness, etc.," which would signify that in the royal commission itself this introductory formula would be found fully given, and that all the words here missing are represented by וּכענת. This would be, at all events, an extremely strange expression. We incline to regard גּמיר as an adverb used adjectively: To the scribe in the law of God perfectly, for the perfect scribe, etc., corresponding with the translation of the Vulgate, doctissimo. The commission begins with an order that those Israelites who desire to go to Jerusalem should depart with Ezra, because the king and his seven counsellors send him to order matters in Judah and Jerusalem according to the law of God, and to carry thither presents and free-will offerings as a contribution towards the sacrifices, and other matters necessary for the worship of God, Ezr 7:13. "By me is commandment given," as in Ezr 6:8. למהך...כּל־מתנדּב: Every one of the people of Israel in my kingdom, who shows himself willing to go up to Jerusalem, let him go up with thee. On יהך and the infin. מהך, comp. Ezr 5:5. Ezr 7:14 "Forasmuch as thou (art) sent by the king and his seven counsellors to inquire (to institute an inquiry) concerning Judah and Jerusalem, according to the law of thy God, which is in thy hand," i.e., which thou handlest or possessest and understandest. The seven counsellors of the king formed the supreme court of the realm; see remarks on Est 1:14. It is obvious from the context that שׁליח must be completed by אנתּ, for it is evidently Ezra who is addressed both in what precedes and follows. על בּקּרה, to inquire concerning (the condition of) Judah, i.e., concerning the religious and civil relations of the Jewish community, to arrange them in conformity with the divine law. Ezr 7:15-16 "To carry the silver and gold which the king and his counsellors have freely offered to the God of Israel, whose habitation is at Jerusalem, and all the silver and gold which thou shalt obtain in all the province of Babylon, with the free-will offering of the people and the priests, willingly offering for the house of their God at Jerusalem." Three kinds of offerings for the temple are here spoken of: 1st, the gifts of the king and his counsellors for the service of the God of Israel; 2nd, the gold and the silver that Ezra should obtain in the province of Babylon, i.e., by the collection which he was consequently empowered to make among the non-Israelite population of Babylon; 3rd, the free-will offerings of his fellow-countrymen. התנדּבוּת is an abstract formed from the infin. Hithpael: the freely given. The participle מתנדּבין (not in the stat. emph. i.e., without an article) is but slightly connected, in the sense of, if they, or what they, may freely offer. Ezr 7:17-18 The application of these contributions. דּנה כּל־קבל, for this very reason, sc. because furnished by the king and his counsellors, and by the heathen and Israelite inhabitants of Babylon, thou shalt diligently buy with this money bullocks, rams, lambs, with their meat-offerings and their drink-offerings (the meat and drink offerings pertaining by the law, Num 15:1, etc., to the sacrifices), and offer them upon the altar ... The Pael תּקרב instead of the Aphel, Ezr 6:10, Ezr 6:17. The distribution and collection were thus chiefly destined for the support of public worship, but were larger and more abundant than was necessary for this purpose. Hence the further injunction, Ezr 7:18 : "And whatsoever shall seem good to thee and to thy brethren to do with the rest of the gold and the silver, that do after the will of your God," i.e., according to the precept of the law in which the will of God is expressed. "Thy brethren" are the priests, to whom was committed the care of the temple and its worship. Ezr 7:19 The gold and silver vessels, moreover, which, according to Ezr 8:25-27, the king and his counsellors, and the princes and all Israel, presented for the service of the house of God, he is to deliver before the God at Jerusalem (an abbreviated expression for the God whose dwelling is at Jerusalem). The noun פּלחן, only here and in the Targums, in the Syriac פּוּלחן, the service, corresponds with the Hebrew עבורה. שׁלם in the Aphel, to complete, to make full, then to deliver entirely, to consign. Ezr 7:20-21 Ezra is to defray the expenses of all other things necessary for the temple from the royal treasury, on which account a royal order is despatched to the treasurer on this side the river. "And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to give" (i.e., whatever necessary expenses shall be incurred which cannot be determined beforehand), and for which the gifts and contributions already furnished to Ezra shall not suffice, he is to give, i.e., to defray, out of the house of the king's treasures, i.e., the royal treasury. For this purpose Artaxerxes commands all the treasures on this side the river, that whatsoever Ezra shall require of them shall be immediately done. אנה is an emphatic repetition of the pronoun, as in Dan 7:15, and frequently in Hebrew. Ezr 7:22-23 Unto one hundred talents of silver, one hundred cors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without prescription, i.e., as much as is needed. Cor had already become, even in Hebrew, the later word for chomer, e.g., Kg1 5:2; Eze 45:14. It was equal to ten ephahs or baths, almost two sheffels; see by bibl. Archol. ii. 126. The command closes with the injunction, Ezr 7:23 : Whatsoever is commanded by the God of heaven, i.e., whatever is needful according to the law for the service of God, let it be completely done for the house of the God of heaven; for why should the wrath of heaven come upon the realm of the king and of his sons? The ἁπ. λεγ. אדרזדּא is derived from the Aryan, but is not to be regarded (as by Hitzig and Bertheau) as compounded of אדר and אזדּא; but probably (as by Haug in Ewald's bibl. Jahrb. v. p. 152) as formed of the Persian drsh, dorest, with א prosthetic, from the Zend root dore, to grow, to flourish, to become firm, in the meaning of perfect in all parts, exact. The motive of the royal order, that the priests may offer acceptable offerings to the God of heaven, and pray for the life of the king and of his sons, recalls Ezr 6:10. On the formula למה דּי, for why should wrath come, comp. Ezr 4:22. Ezr 7:24 The priests, the Levites, and all the servants of the temple, are also to be free from all customs and taxes. מהודעין וּלכם, we also make known to you (it is made known to you). These words also are addressed to the treasures, as levyers of taxes on this side the river. That, with regard to all priests, ... and (other) ministers of this house of God, it shall not be lawful to impose upon them toll, tribute, or custom. The אלהא בּית פּלחי are not worshippers in the house of God, but they who do service in the house of God. The expression comprises any servants of the temple who might have been omitted in the classes enumerated. On וגו בּלו מנדּה, comp. Ezr 4:13. שׁלּיט לא, (any one) has no right, with an infinitive following: it is allowed to no one to do. מרמא from רמא, Targ. for שׂים. On this matter, compare Josephus, Ant. xii. 3. 3, according to which Antiochus the Great freed the priests and Levites from taxation. Ezr 7:25 Finally, Ezra is empowered to appoint over his whole people (all the Jews) on this side the river, judges who know the law of God, and to inflict severe penalties upon those who transgress it. "Thou, Ezra, after the wisdom of thy God which is in thy hand (בידך דּי like Ezr 7:14), set magistrates and judges, which may judge all the people that are on this side the river, namely all such as know the laws of thy God, and teach ye them that know them not." The form מנּי is imper. Pael for מנּי, the A sound probably passing in rapid speech into the flatter E sound. "All the people on this side the river" is limited to Israelites or Jews by the further particulars, "who know the law of thy God," etc. These are to receive from Ezra judges, viz., such as are acquainted with the law, i.e., Israelite judges, and thus to be placed under the jurisdiction established at Jerusalem. The sentence, "and they who know it (the law) not, them teach ye, make them acquainted with it," does not refer to the heathen, but to born Israelites or Jews, who, living among the heathen, had not hitherto made the Mosaic law the rule of their lives. Such were the judges to constrain to the observance and obedience of the law. Ezr 7:26 But whosoever will not do the law of thy God, and the law of the king, let a court be speedily (מנּהּ) held on his account (i.e., let him be brought to justice, and punished). This, too, applies chiefly to such as were Israelites born. The law of the king is the present edict, the commission therein entrusted to Ezra: whoever opposes, neglects, or transgresses it, shall be condemned, whether to death, or to banishment, or to confiscation of goods, or to imprisonment. הן ... הן = the Hebrew אם ... אם = sive ... sive. שׁרשׁוּ (Keri שׁרשׁי), rooting our (from שׁרשׁ, to root out), i.e., banishment, exilium (Vulg.), not παιδεία (lxx). Ezr 7:27-28 This royal commission granted to the Jews all they could possibly desire from the heathen governors of the country, for the establishment and furtherance of their civil and religious polity. By granting these privileges, Artaxerxes was not only treading in the footsteps of Cyrus and Darius Hystaspes, but even going beyond these princes in granting to the Jews a jurisdiction of their own. Without a magistrate who was one of themselves, the Jewish community could not well prosper in their own land; for the social and religious life of Israel were so closely connected, that heathen magistrates, however well-intentioned, were incapable of exercising a beneficial influence upon the welfare of the Jews. Hence Ezra, having thus reported the royal commission, adds a thanksgiving to God for having put such a thing into the king's heart, namely, to beautify the house of the Lord, and for having granted him favour before the king and his counsellors. The sentence הטּה ועלי הטּה e is a continuation of the preceding infinitive sentence in the tempus finit. ל before כּל־שׂרי is the ל comprehensive. Ezra names the beautifying of the house of God as the occasion of his thanksgiving, not only because this formed the chief matter of the royal favour, but also because the re-establishment of divine worship was the re-establishment of the moral and religious life of the community. "And I felt myself strengthened, and gathered together (so that I gathered together) the heads of Israel to go up with me (to Jerusalem)." Ezra assembled the heads, i.e., of houses, as fellow-travellers, because their decision would be a rule for the families at the head of which they stood. With their heads, the several races and families determined to return to the land of their fathers.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The commission given by Artachshasta to Ezra (Ezr 7:11), with a short postscript by Ezra (Ezr 7:27 and Ezr 7:28). - Ezr 7:11 The introductory title, "This is the copy of the letter," On פּרשׁגן, comp. Ezr 4:11, and on נשׁתּון, Ezr 4:7. Ezra is here, as also in the letter itself, Ezr 7:12, Ezr 7:21, and in Neh 8:9; Neh 12:26, called only הסּופר הכּהן, the priest, the scribe; in other places we find merely one title or the other: either the priest, Neh 10:10, Neh 10:16, Neh 8:2; or the scribe, Neh 8:4, Neh 8:13; Neh 12:36. To designate him according to his rank, as the priest, seems to have subsequently become more customary; hence in the first book of Esdras he is constantly called ὁ Ἱιερεύς. הסּופר is explained by the addition וגו דּברי ספר, scribe of the words of the law of Jahve and of His statutes to Israel, i.e., the scribe, whose investigations referred to the law of God. More briefly in Ezr 7:12 and Ezr 7:21 : scribe of the law.

Ezr 7:12-13

The letter containing the royal commission is given in the Chaldee original. It is questionable what explanation must be given to גּמיר in the title. If it were the adjective belonging to דּתא ספר, we should expect the emphatic state גּמירא. Hence Bertheau combines it with the following וּכענת as an abbreviation, "completeness, etc.," which would signify that in the royal commission itself this introductory formula would be found fully given, and that all the words here missing are represented by וּכענת. This would be, at all events, an extremely strange expression. We incline to regard גּמיר as an adverb used adjectively: To the scribe in the law of God perfectly, for the perfect scribe, etc., corresponding with the translation of the Vulgate, doctissimo. The commission begins with an order that those Israelites who desire to go to Jerusalem should depart with Ezra, because the king and his seven counsellors send him to order matters in Judah and Jerusalem according to the law of God, and to carry thither presents and free-will offerings as a contribution towards the sacrifices, and other matters necessary for the worship of God, Ezr 7:13. "By me is commandment given," as in Ezr 6:8. למהך...כּל־מתנדּב: Every one of the people of Israel in my kingdom, who shows himself willing to go up to Jerusalem, let him go up with thee. On יהך and the infin. מהך, comp. Ezr 5:5.

Ezr 7:14

"Forasmuch as thou (art) sent by the king and his seven counsellors to inquire (to institute an inquiry) concerning Judah and Jerusalem, according to the law of thy God, which is in thy hand," i.e., which thou handlest or possessest and understandest. The seven counsellors of the king formed the supreme court of the realm; see remarks on Est 1:14. It is obvious from the context that שׁליח must be completed by אנתּ, for it is evidently Ezra who is addressed both in what precedes and follows. על בּקּרה, to inquire concerning (the condition of) Judah, i.e., concerning the religious and civil relations of the Jewish community, to arrange them in conformity with the divine law.

Ezr 7:15-16

"To carry the silver and gold which the king and his counsellors have freely offered to the God of Israel, whose habitation is at Jerusalem, and all the silver and gold which thou shalt obtain in all the province of Babylon, with the free-will offering of the people and the priests, willingly offering for the house of their God at Jerusalem." Three kinds of offerings for the temple are here spoken of: 1st, the gifts of the king and his counsellors for the service of the God of Israel; 2nd, the gold and the silver that Ezra should obtain in the province of Babylon, i.e., by the collection which he was consequently empowered to make among the non-Israelite population of Babylon; 3rd, the free-will offerings of his fellow-countrymen. התנדּבוּת is an abstract formed from the infin. Hithpael: the freely given. The participle מתנדּבין (not in the stat. emph. i.e., without an article) is but slightly connected, in the sense of, if they, or what they, may freely offer.

Ezr 7:17-18

The application of these contributions. דּנה כּל־קבל, for this very reason, sc. because furnished by the king and his counsellors, and by the heathen and Israelite inhabitants of Babylon, thou shalt diligently buy with this money bullocks, rams, lambs, with their meat-offerings and their drink-offerings (the meat and drink offerings pertaining by the law, Num 15:1, etc., to the sacrifices), and offer them upon the altar ... The Pael תּקרב instead of the Aphel, Ezr 6:10, Ezr 6:17. The distribution and collection were thus chiefly destined for the support of public worship, but were larger and more abundant than was necessary for this purpose. Hence the further injunction, Ezr 7:18 : "And whatsoever shall seem good to thee and to thy brethren to do with the rest of the gold and the silver, that do after the will of your God," i.e., according to the precept of the law in which the will of God is expressed. "Thy brethren" are the priests, to whom was committed the care of the temple and its worship.

Ezr 7:19

The gold and silver vessels, moreover, which, according to Ezr 8:25-27, the king and his counsellors, and the princes and all Israel, presented for the service of the house of God, he is to deliver before the God at Jerusalem (an abbreviated expression for the God whose dwelling is at Jerusalem). The noun פּלחן, only here and in the Targums, in the Syriac פּוּלחן, the service, corresponds with the Hebrew עבורה. שׁלם in the Aphel, to complete, to make full, then to deliver entirely, to consign.

Ezr 7:20-21

Ezra is to defray the expenses of all other things necessary for the temple from the royal treasury, on which account a royal order is despatched to the treasurer on this side the river. "And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to give" (i.e., whatever necessary expenses shall be incurred which cannot be determined beforehand), and for which the gifts and contributions already furnished to Ezra shall not suffice, he is to give, i.e., to defray, out of the house of the king's treasures, i.e., the royal treasury. For this purpose Artaxerxes commands all the treasures on this side the river, that whatsoever Ezra shall require of them shall be immediately done. אנה is an emphatic repetition of the pronoun, as in Dan 7:15, and frequently in Hebrew.

Ezr 7:22-23

Unto one hundred talents of silver, one hundred cors of wheat, one hundred baths of wine, one hundred baths of oil, and salt without prescription, i.e., as much as is needed. Cor had already become, even in Hebrew, the later word for chomer, e.g., Kg1 5:2; Eze 45:14. It was equal to ten ephahs or baths, almost two sheffels; see by bibl. Archol. ii. 126. The command closes with the injunction, Ezr 7:23 : Whatsoever is commanded by the God of heaven, i.e., whatever is needful according to the law for the service of God, let it be completely done for the house of the God of heaven; for why should the wrath of heaven come upon the realm of the king and of his sons? The ἁπ. λεγ. אדרזדּא is derived from the Aryan, but is not to be regarded (as by Hitzig and Bertheau) as compounded of אדר and אזדּא; but probably (as by Haug in Ewald's bibl. Jahrb. v. p. 152) as formed of the Persian drsh, dorest, with א prosthetic, from the Zend root dore, to grow, to flourish, to become firm, in the meaning of perfect in all parts, exact. The motive of the royal order, that the priests may offer acceptable offerings to the God of heaven, and pray for the life of the king and of his sons, recalls Ezr 6:10. On the formula למה דּי, for why should wrath come, comp. Ezr 4:22.

Ezr 7:24

The priests, the Levites, and all the servants of the temple, are also to be free from all customs and taxes. מהודעין וּלכם, we also make known to you (it is made known to you). These words also are addressed to the treasures, as levyers of taxes on this side the river. That, with regard to all priests, ... and (other) ministers of this house of God, it shall not be lawful to impose upon them toll, tribute, or custom. The אלהא בּית פּלחי are not worshippers in the house of God, but they who do service in the house of God. The expression comprises any servants of the temple who might have been omitted in the classes enumerated. On וגו בּלו מנדּה, comp. Ezr 4:13. שׁלּיט לא, (any one) has no right, with an infinitive following: it is allowed to no one to do. מרמא from רמא, Targ. for שׂים. On this matter, compare Josephus, Ant. xii. 3. 3, according to which Antiochus the Great freed the priests and Levites from taxation.

Ezr 7:25

Finally, Ezra is empowered to appoint over his whole people (all the Jews) on this side the river, judges who know the law of God, and to inflict severe penalties upon those who transgress it.

"Thou, Ezra, after the wisdom of thy God which is in thy hand (בידך דּי like Ezr 7:14), set magistrates and judges, which may judge all the people that are on this side the river, namely all such as know the laws of thy God, and teach ye them that know them not." The form מנּי is imper. Pael for מנּי, the A sound probably passing in rapid speech into the flatter E sound. "All the people on this side the river" is limited to Israelites or Jews by the further particulars, "who know the law of thy God," etc. These are to receive from Ezra judges, viz., such as are acquainted with the law, i.e., Israelite judges, and thus to be placed under the jurisdiction established at Jerusalem. The sentence, "and they who know it (the law) not, them teach ye, make them acquainted with it," does not refer to the heathen, but to born Israelites or Jews, who, living among the heathen, had not hitherto made the Mosaic law the rule of their lives. Such were the judges to constrain to the observance and obedience of the law.

Ezr 7:26

But whosoever will not do the law of thy God, and the law of the king, let a court be speedily (מנּהּ) held on his account (i.e., let him be brought to justice, and punished). This, too, applies chiefly to such as were Israelites born. The law of the king is the present edict, the commission therein entrusted to Ezra: whoever opposes, neglects, or transgresses it, shall be condemned, whether to death, or to banishment, or to confiscation of goods, or to imprisonment. הן ... הן = the Hebrew אם ... אם = sive ... sive. שׁרשׁוּ (Keri שׁרשׁי), rooting our (from שׁרשׁ, to root out), i.e., banishment, exilium (Vulg.), not παιδεία (lxx).

Ezr 7:27-28

This royal commission granted to the Jews all they could possibly desire from the heathen governors of the country, for the establishment and furtherance of their civil and religious polity. By granting these privileges, Artaxerxes was not only treading in the footsteps of Cyrus and Darius Hystaspes, but even going beyond these princes in granting to the Jews a jurisdiction of their own. Without a magistrate who was one of themselves, the Jewish community could not well prosper in their own land; for the social and religious life of Israel were so closely connected, that heathen magistrates, however well-intentioned, were incapable of exercising a beneficial influence upon the welfare of the Jews. Hence Ezra, having thus reported the royal commission, adds a thanksgiving to God for having put such a thing into the king's heart, namely, to beautify the house of the Lord, and for having granted him favour before the king and his counsellors. The sentence הטּה ועלי הטּה e is a continuation of the preceding infinitive sentence in the tempus finit. ל before כּל־שׂרי is the ל comprehensive. Ezra names the beautifying of the house of God as the occasion of his thanksgiving, not only because this formed the chief matter of the royal favour, but also because the re-establishment of divine worship was the re-establishment of the moral and religious life of the community. "And I felt myself strengthened, and gathered together (so that I gathered together) the heads of Israel to go up with me (to Jerusalem)." Ezra assembled the heads, i.e., of houses, as fellow-travellers, because their decision would be a rule for the families at the head of which they stood. With their heads, the several races and families determined to return to the land of their fathers.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

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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 Jerusalem:
²⁸ And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.

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.

¹⁴ Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;

²⁵ And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not.

¹³ Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings.

²⁴ Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.

²² Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?

¹⁰ That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.

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?

¹⁴ Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is an homer of ten baths; for ten baths are an homer:

² And Solomon sent to Hiram, saying,

²² Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much.
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?

¹⁵ I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.

²⁰ And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure house.
²¹ And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,

²⁵ And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered:
²⁶ I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels an hundred talents, and of gold an hundred talents;
²⁷ Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.

¹⁹ The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem.

¹⁸ And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.

¹⁷ And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.

¹⁰ That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.

¹ And the LORD spake unto Moses, saying,

¹⁷ That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem.
¹⁸ And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.

¹⁵ 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,
¹⁶ And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem:

¹⁴ And the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, which saw the king's face, and which sat the first in the kingdom;)

¹⁴ Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand;

⁵ But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter.

⁸ Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.

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 freewill to go up to Jerusalem, go with thee.

¹² Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time.
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 freewill to go up to Jerusalem, go with thee.

²¹ And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily,

¹² Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time.

³⁶ And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Nethaneel, and Judah, Hanani, with the musical instruments of David the man of God, and Ezra the scribe before them.

¹³ And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law.

⁴ And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam.

² And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.

¹⁶ Adonijah, Bigvai, Adin,

¹⁰ And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah, Hanan,

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.

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.

¹² Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time.

⁷ And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue.

¹¹ This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.

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.

²⁸ And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me.

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 Jerusalem:

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.