Ezra 2:69
Parallel Verses
English Standard Version
According to their ability they gave to the treasury of the work 61,000 darics of gold, 5,000 minas of silver, and 100 priests’ garments.

King James Bible
They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests' garments.

American Standard Version
they gave after their ability into the treasury of the work threescore and one thousand darics of gold, and five thousand pounds of silver, and one hundred priests garments.

Douay-Rheims Bible
According to their ability, they gave towards the expenses of the work, sixty- one thousand solids of gold, five thousand pounds of silver, and a hundred garments for the priests.

English Revised Version
they gave after their ability into the treasury of the work threescore and one thousand darics of gold, and five thousand pounds of silver, and one hundred priests' garments.

Webster's Bible Translation
They gave after their ability to the treasure of the work sixty and one thousand drams of gold, and five thousand pounds of silver, and one hundred priests garments.

Ezra 2:69 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Tirshatha, the secular governor of the community, i.e., as is obvious from a comparison of Nehemiah 7:65 with Nehemiah 7:70, Zerubbabel, called Haggai 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 Nehemiah 8:9 and Nehemiah 10:2, and likewise הפּחה, Nehemiah 12:26. The meaning of the word is still matter of dispute. Some derive it from the Persian trsı̂dn, to fear, and trs, fear equals 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. Daniel 8:3; Daniel 11:2, and other places. The prohibition to eat of the most holy things (comp. on Leviticus 2:3) involved the prohibition to approach the most holy objects, e.g., the altar of burnt-offering (Exodus 29:37; Exodus 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 Exodus 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 (Exodus 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 (Exodus 28:30; Numbers 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. 1 Samuel 23:4, 1 Samuel 23:6, 1 Samuel 23:9, etc., 1 Samuel 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.

Ezra 2:69 Parallel Commentaries

Treasury of Scripture Knowledge

the treasure

Ezra 8:25-34 And weighed to them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king...

1 Kings 7:51 So was ended all the work that king Solomon made for the house of the LORD...

1 Chronicles 22:14 Now, behold, in my trouble I have prepared for the house of the LORD an hundred thousand talents of gold...

1 Chronicles 26:20-28 And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things...

Nehemiah 7:71,72 And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold...

Cross References
1 Chronicles 26:20
And of the Levites, Ahijah had charge of the treasuries of the house of God and the treasuries of the dedicated gifts.

1 Chronicles 29:7
They gave for the service of the house of God 5,000 talents and 10,000 darics of gold, 10,000 talents of silver, 18,000 talents of bronze and 100,000 talents of iron.

Ezra 2:68
Some of the heads of families, when they came to the house of the LORD that is in Jerusalem, made freewill offerings for the house of God, to erect it on its site.

Ezra 8:25
And I weighed out to them the silver and the gold and the vessels, the offering for the house of our God that the king and his counselors and his lords and all Israel there present had offered.

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