Ezra 8
Ezra 8 is the eighth chapter of the Book of Ezra in the Old Testament of the Christian Bible, or the book of Ezra-Nehemiah in the Hebrew Bible, which treats the book of Ezra and book of Nehemiah as one book. Jewish tradition states that Ezra is the author of Ezra-Nehemiah as well as the Book of Chronicles, but modern scholars generally accept that a compiler from the 5th century BCE is the final author of these books. The section comprising chapters 7 to 10 mainly describes of activities of Ezra the scribe and the priest. This chapter follows Ezra's journey to Jerusalem and includes a genealogy of those returning with him.
Text
This chapter is divided into 36 verses. The original text of this chapter is in Hebrew language.Textual witnesses
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes Codex Leningradensis.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, and Codex Alexandrinus.
An ancient Greek book called 1 Esdras 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. 1 Esdras 8:28-67 is equivalent to Ezra 8, both texts listing the latter exiles who returned to Jerusalem with Ezra.
The caravan (verses 1–14)
Large groups of Jews had returned to Jerusalem in earlier 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. The list in this part is a parallel to the famous "Golah List" of Ezra 2 and Nehemiah 7, but notable here is the predominance of priestly associations before any Davidic identification.Verse 1
Emboldened by God's involvement, Ezra recruited family heads and those registered with them to accompany him to Jerusalem .Verse 2
The list begins with the priests, reflecting 'Ezra's own station as a priest', formed by two patriarchal families: the descendants ofPhinehas and Ithamar, as the two descendants of Aaron the high priest.
After listing the priestly line, Ezra registers the political line of Israel as far as verse 14, i.e. the descendants of David, indicating that 'the memory of Davidic ancestry continued in the postexilic community'. One family accompanying Ezra, Hattush, is a descendant of David, and he would be the fourth generation after Zerubbabel. The record of "Hattush" 'makes any other date than 458 difficult'.
Final preparations (verses 15–30)
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'.Verse 15
The absence of any Levites was significant to Ezra because, under Law of Torah, the Levites were "responsible for the transport of temple articles". The equivalent text in the 1 Esdras refers here to "the river Theras".Verse 22
In contrast to Nehemiah, who accepted an armed guard, Ezra chose to rely on God's protection.The journey (verses 31–32)
Completing all the preparations, Ezra and his caravan 'embarked on the journey' from Babylonia to Jerusalem.Verse 31
- "The river of 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, which helps Rawlinson to identify Ahava with "Is" as mentioned in Herodotus, which is eight days' journey from Babylon. 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. The distance from Hit to Jerusalem is 618 miles using modern roads.
Verse [|32]
According to Ezra 7:8, Ezra and his caravan arrived on the first day of the fifth month.- "Three days": The same "three days' interval" to 'rest after the journey and to prepare plans' is also used by Nehemiah.