PERSIAN KING ENTHRONED.-From an ancient Sculpture, engraved in Sir R. K. Porter's Travels. The royal figures which occur are therefore to be assumed to belong to these monarchs, but the features are too much effaced to afford us their likenesses, if indeed any attempt at likeness was in such cases made. They afford, however, lively representations of the costumes and manners of the Persian court in the very age to which the Scripture history has brought us, and gratify our curiosity as to the appearance of the great kings, the courtiers, and the soldiers, of whom we now read. Under this view we offer the representations which our two cuts exhibit-that is, rather as illustrations of manners and costume than of precise identification. The first cut represents the king in that dress which the Persian court adopted from the Medes, and seated on a high seat, not unlike the carved chairs that might not long ago, or may still, be seen in our old family mansions, and the taste for which seems to be now reviving. In his right hand is the golden sceptre (mentioned in Esther) and in his left the sacred vase, which was one of the royal distinctions, like the orb of our own kings. Before him, on the ground, incense burns in two censers, which are interposed between the king and a person who seems to be an ambassador, and who stands in a respectful posture with his hand raised to his mouth. A muffled attendant stands behind him. On the other side, behind the royal seat, is a eunuch, bearing a fly-flap -one of the insignia of royalty-in his right hand, and what seems a handkerchief in the other: and farther back are two armed guards of different corps-of which there are fifty more represented in the lower compartments of the same sculpture, which we have not introduced. In this manner, we may suppose, did the subject Jews behold the great king,' when they were admitted to his presence. The following cut represents what would seem to be the same monarch, walking. He bears in his hands the same ensigns of royalty as before; and behind him walk two attendants in Median robes, one of whom has the usual fan and handkerchief (?), while the other bears a parasol over the king's head. The umbrella is thought to have been a distinction of royalty in Persia; but probably it was also allowed to the governors of provinces, whose name 'satrap' is conjectured by Sir John Malcolm to be a contraction of chattrapa, lord of the umbrella of state.' This very ancient exhibition of the umbrella will interest those who study the origin of inventions. The existence of the umbrella is indeed mentioned by Xeno2 11 VOL. II. PERSIAN KING WALKING.-From an ancient Sculpture, engraved in phon, who, speaking of the complete Median effeminacy stand with artificial shades contrived on purpose (Cyropædia, viii. 8). We have thus endeavoured to give the reader such historical and descriptive ideas of the kings of this period as may enable him to read more profitably the books on which we now enter. 2. He hath charged me to build him an house at Jerusalem'-If the reader refers to Isa. xliv. 28, and xlv. 1-4, he will see that, two centuries before, the existence of Cyrus was foretold-the victories the Lord would give him-and the good he should do to Israel. No one, who compares the prophecy with the edict, will hesitate to believe that Cyrus had that prophecy in view. It is not difficult to suppose how he became acquainted with it, when so many Jews in his dominions were in situations of trust and importance. Daniel, for instance, may have made it known to him. Struck by its irresistible evidence, he humbly acknowledges that the Lord God of heaven' had given him all his kingdoms, and hastened to obey the injunction which had been laid upon him several generations before he was born. 8. Sheshbazzar.'-This seems to have been the name borne by Zerubbabel in Persia. Like the names which were imposed upon Daniel and his companions at Babylon, this has an idolatrous signification, being construed to mean 'fire-worshipper,' and we may therefore be sure it was not willingly assumed by him or used to designate him among his own people. In fact it is only in what may be called the record part of the book that this name is given to him, he being everywhere else distinguished by his native name of Zerubbabel. This prince was the direct heir to the throne of David, being the son of Salathiel, the son of Jehoiachin. Although the last named prince did not long survive his release from prison, his son and afterwards his grandson seem to have inherited the consideration at court by which his last days had been cheered. If the story in the apocryphal book of Esdrasof the discussion before Darius in which Zerubbabel won the prize-be a mere fiction, it is still at least probable that the young prince, although he held no office, had free access to the court, which privilege must have afforded him many opportunities of alleviating the condition of his countrymen. It is even not improbable that (as implied in the apocryphal story of Susanna) the exiles had magis trates and a prince of their own body. Jehoiachin, and after him Salathiel, and then Zerubbabel, may very possibly have been allowed to hold the rank and responsibility of prince of the exiles, although without a sceptre or a throne, just as Jozadak and Jeshua were, during the captivity, regarded as high-priests, although there was no longer a temple or an altar. 11. Five thousand and four hundred.'-Yet the particulars make only the sum of 2499. There are various explanations of this difference; some of them account for a probable error or omission, by some copyist, in the particulars; and others would fix the error rather on this final statement. The latter, however, is so well supported by the versions, that we consider this the least tenable alternative. For ourselves we prefer Lightfoot's opinion, not only as very probable, but as having the advantage of leaving the text undisturbed: it is that the text 'particularizeth only those that were of greater size, but summeth up both the great and the little (Harm. Old Test!' A.M. 3470). The captivity that were brought up from Babylon.'This, it is seen, was merely a remnant; but if we weigh carefully the circumstances of the transaction, we shall not fail to perceive that this remnant was eminently fitted for its vocation. The large mass of the Israelites were natives of the land of their exile, in which they were for the most part so comfortably situated that only those whose religious zeal and sentiments were above the average warmth would be likely, or did, encounter the dangers of the desert and the inconveniences and anxieties of an unsettled country. The circumstances of the emigration were in fact such as to attract only those who were in the soundest state of moral health. They were also cured of all danger of idolatry, and of all disposition to make light of their own institutions. That the Hebrews, as a body, profited largely by the corrections which they had received is unquestionable, so largely, indeed, that under temptations as great as any to which they had in former times yielded, idolatry was ever after their abhorrence. And indeed if, during the period of the Captivity, the proudest heathen were made so seriously attentive to the God of Israel, much more were the Hebrews likely to be awakened by the same events to be henceforth true to their own God. CHAPTER II. 1 The number that return, of the people, 36 of the priests, 40 of the Levites, 43 of the Nethinims, 55 of Solomon's servants, 62 of the priests which could not shew their pedigree. 64 The whole number of them, with their substance. 68 Their oblations. Now 'these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city; 2 Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mizpar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: 3 The children of Parosh, two thousand an hundred seventy and two. 4 The children of Shephatiah, three hundred seventy and two. 5 The children of Arah, seven hundred seventy and five. 6 The children of Pahath-moab, of the children of Jeshua and Joab, two thousand eight hundred and twelve. 7 The children of Elam, a thousand two hundred fifty and four. 8 The children of Zattu, nine hundred forty and five. 9 The children of Zaccai, seven hundred and threescore. 10 The children of 'Bani, six hundred forty and two. 11 The children of Bebai, six hundred twenty and three. 12 The children of Azgad, a thousand two hundred twenty and two. 13 The children of Adonikam, six hundred sixty and six. 1 Nehem. 7. 6. 2 Or, Azariah, Nehem. 7. 7, 3 Nehem. 7. 11. 4 Or, Bimnui, Nehem. 7. 15. 14 The children of Bigvai, two thousand fifty and six. 15 The children of Adin, four hundred fifty and four. 16 The children of Ater of Hezekiah, ninety and eight. 17 The children of Bezai, three hundred twenty and three. 18 The children of Jorah, an hundred and twelve. 19 The children of Hashum, two hundred twenty and three. 20 The children of Gibbar, ninety and five. 21 The children of Beth-lehem, an hundred twenty and three. 22 The men of Netophah, fifty and six. 23 The men of Anathoth, an hundred twenty and eight. 24 The children of "Azmaveth, forty and two. 25 The children of Kirjath-arim, Chephirah, and Beeroth, seven hundred and forty and three. 26 The children of Ramah and Gaba, six hundred twenty and one. 27 The men of Michmas, an hundred twenty and two. 28 The men of Beth-el and Ai, two hundred twenty and three. 29 The children of Nebo, fifty and two. 30 The children of Magbish, an hundred fifty and six. 31 The children of the other Elam, a thousand two hundred fifty and four. 32 The children of Harim, three hundred and twenty. 33 The children of Lod, 'Hadid, and Ono, seven hundred twenty and five. 34 The children of Jericho, three hundred forty and five. 35 The children of Senaah, three thousand and six hundred and thirty. 36 The priests: the children of 10Jedaiah, of the house of Jeshua, nine hundred seventy and three. 37 The children of "Immer, a thousand fifty and two. 38 The children of "Pashur, a thousand two hundred forty and seven. 13 41 The singers: the children of Asaph, an hundred twenty and eight. 42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine. 43 The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth, 44 The children of Keros, the children of Siaha, the children of Padon, 45 The children of Lebanah, the children of Hagabah, the children of Akkub, 46 The children of Hagab, the children of 15Shalmai, the children of Hanan, 47 The children of Giddel, the children of Gahar, the children of Reaiah, 48 The children of Rezin, the children of Nekoda, the children of Gazzam, 49 The children of Uzza, the children of Paseah, the children of Besai, 50 The children of Asnah, the children of Mehunim, the children of Nephusim, 51 The children of Bakbuk, the children of Hakupha, the children of Harhur, 52 The children of "Bazluth, the children of Mehida, the children of Harsha, 53 The children of Barkos, the children of Sisera, the children of Thamah, 54 The children of Neziah, the children of Hatipha. 55 The children of Solomon's servants : the children of Sotai, the children of Sophereth, the children of "Peruda, 56 The children of Jaalah, the children of Darkon, the children of Giddel, 57 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of 1"Ami. 58 All the "Nethinims, and the children of 20Solomon's servants, were three hundred ninety and two. 59 And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their "seed, whether they were of Israel : 60 The children of Delaiah, the children 39 The children of Harim, a thousand of Tobiah, the children of Nekoda, six hunand seventeen. 40 T The Levites: the children of Jeshua and Kadmiel, of the children of "Hodaviah, seventy and four. dred fifty and two. 61 And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai: which took a wife 7 Or, Bethazmareth, Nehem. 7. 28. 8 See verse 7. 11 1 Chron. 24. 14. 12 1 Chron. 9. 21. 131 Chron. 24. 8. 16 Or, Bazlith, Nehem. 7. 54. 201 Kings 9. 21. 21 Or, pedigree. 15 Or, Shamlai. EZRA. of the daughters of "Barzillai the Gileadite, and was called after their name: 62 These sought their register among those that were reckoned by genealogy, but they were not found: therefore 'were they, as polluted, put from the priesthood. 23 63 And the "Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with 25Urim and with Thummim. 64 The whole congregation together was forty and two thousand three hundred and threescore, 65 Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women. 66 Their horses were seven hundred thirty 22 2 Sam. 17. 27. 23 Heb. they were polluted from the priesthood. Verse 63. The Tirshatha.'-This is the title given in this book and the next to Zerubbabel and to Nehemiah as Persian governors of Judæa (comp. Neh. vii. 65-70; viii. 9; x. 1). The exact signification of the word is doubtful, but it seems to come from the Persian torsh, 'severe,' and in that case would be equivalent to your severity,' 'your dreadness; with which compare our dread sovereign,' and the German 'gestrenger herr,' a title formerly borne by the magistrates of the free and imperial German states. The appointment of Zerubbabel as governor of the restored Jews may probably be attributed not more to the circumstances which inclined Cyrus to shew particular favour to the nation, than to the general policy of the Persian kings in leaving the government of conquered provinces to native governors whenever this could be done with safety. The Tirshatha said unto them,' etc.-Although Cyrus had given licence to the Jews to return to their own country, yet, from Neh. ix. 58, it is clear that those who returned were as much subject to him as those who remained under his immediate jurisdiction; and from the words before us it is evident that the governor appointed by the Persian king considered himself as completely at the head of even the ecclesiastical law. One might suppose that he exercised this right less as governor for the Persians than as heir to the throne of David (see the note on 1 Chron. xxvi.), were it not that Nehemiah, who could not claim any right derivable from such descent, assumed and exercised the same power. and six; their mules, two hundred forty [B.C. 536, 535. and five; five; their asses, six thousand seven hundred 67 Their camels, four hundred thirty and and twenty. when they came to the house of the LORD 68 T And some of the chief of the fathers, which is at Jerusalem, offered freely for the house of God to set it up in his place: 26. treasure of the work threescore and one 69 They gave after their ability unto the thousand drams of gold, and five thousand garments. pound of silver, and one hundred priests' 70 So the priests, and the Levites, and porters, and the Nethinims, dwelt in their some of the people, and the singers, and the cities, and all Israel in their cities. 24 Or, governor. 64. Forty and two thousand three hundred and threescore.'-But the numbers before given, when cast up, only make 29,818, being about 12,000 less than here stated. The parallel chapter, Neh. vii., gives the same sum total, but the amount of the several items there is only 31,089. Nehemiah, however, mentions 1765 persons not mentioned by Ezra, and Ezra 494 omitted by Nehemiah. we add Ezra's surplus to the sum in Nehemiah, and NeheIf then miah's surplus to the number in Ezra, they will both become 31,583. Subtracting this from the total here stated of 42,360, there will remain a deficiency of 10,777 persons. There are various explanations of this difference between the enumeration and the full estimate. The most probable are-that those only are particularly specified who could prove their pedigree; but those who could not do this were nevertheless included in the final account: or else, that as the particular enumeration applies only to Judah, Benjamin, and Levi, the additional 12,000 were members of the ten tribes of the earlier captivity, and as such added to make the gross number, though not included in the details. Adding to these the 7337 male and female servants, and the 200 singing men and women, the whole number who returned becomes 49,897, or 50,000, in round numbers. For some further observations on the statements of this chapter, see Neh. vii. 69. 'Drams.'-That is 'Durics;' see the note on 1 Chron. xxix. 7. 4 They kept also the feast of tabernacles, 'as it is written, and offered the daily burnt offerings by number, according to the custom, 'as the duty of every day required; 5 And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a freewill offering unto the LORD. 6 From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid. 7 They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia. 10 8 Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD. 9 Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of "Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites. 10 And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel. 13 11 And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. 12 But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: 13 So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off. 7 Heb. the matter of the day in his day. 8 Heb. the temple of the LORD was not yet founded. 11 Or, Hodaviah, chap. 2. 40. 12 Heb. as one. 131 Chron. 6. 31, and 16. 7, and 25. 1. Verse 2. Jeshua the son of Jozadak.'-The office of high priest belonged to Jeshua by lineal descent, he being the son of Jozadak, whose father Seraiah, high priest at the taking of Jerusalem, had been put to death at Ribbah (2 Kings xxv. 8, 21). As for Jozadak, he had been carried captive to Babylon, and had been some time dead at the publication of the decree of Cyrus, so that Jeshua remained at the head of the pontifical family. 13. The people could not discern the noise of the shout of joy from the noise of the weeping.'-This is a very touching incident. Those who had been born in a strange land, or had been taken thither so early as to have no distinct recollection of Jerusalem, rejoiced to see the foundations of a goodly structure laid; while those ancient men who had seen the first house, and knew how inadequate their means were to build another comparable to it in magnificence, wept aloud. We think it is very inaccurately stated that their grief was also for the loss of those five great things which distinguished the first temple, and in which the Jews confess the second to have been inferior to it; namely, the ark of the covenant; the sacred fire upon the altar; the Urim and Thummim; the spirit of prophecy; and the Shechinah, or visible manifestation of the Divine Presence. But the foundations of the temple only were now laid: and the people could not know, till the temple was finished and dedicated, that these things, the ark excepted, would be wanting and at this time the spirit of prophecy was not wanting among them, since Zechariah and Haggai then and afterwards prophesied. The English reader may be surprised at such an expression as the noise of weeping,' and to find that this noise was as strong as the shouts of joy; since, among ourselves, it is seldom that any other grief or weeping than that of children is attended with noise. But, in Scripture, the usual expression of sorrow is to lift up the voice and weep.' So it is now in the East. Tears are very rarely unattended with lamenting cries, and grief is often expressed by the latter only; the loud lamentations rather than the tears being considered the proper expression of grief. Great cause had these ancient Hebrews for weeping. But, as a general observation, substantiated by several instances in Scripture, we may here add, that, with some exceptions, sorrow is more usually expressed among the Orientals than with ourselves; so that not only women, but men, are prone to weep and lament, even under those common crosses and vexations which we should consider insufficient to warrant any such sensible demonstrations of disappointment or grief. 533 |