Exegetical and Hermeneutical Commentary of Ezra 1:8

Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.

8. by the hand of ] So A.V. and R.V. This phrase in the original is a little difficult. It occurs Ezr 8:26, ‘I even weighed into their hand &c.’, 33, ‘was the silver and the gold and the vessels weighed into the hand of, &c. (marg. ‘by’), Est 6:9, ‘let the apparel and the horse be delivered to the hand of one of the king’s most noble princes’. It seems better here to render ‘ into the hand of’. The vessels were brought out and given into the charge of Mithredath, who was to superintend their numbering.

Mithredath the treasurer ] This is the Hebrew form of the old Persian name ‘Mithradata’, familiar to us as Mithridates. On coins we find the more correct transliteration ‘Mithradates’. It was a very common name among the Medo-Persians, cf. Ezr 4:7. It is derived from ‘Mithras’, the name of the Persian sun-god, and the root ‘da’ = to give, and has been differently understood to mean either ‘given by Mithras’, or ‘given, i.e. dedicated, to Mithras’. Of these the former is the preferable Cf. Hormisdas = ‘given by Ormuzd’, Theodotus = ‘given by God’.

the treasurer ] The word in the original is a Persian, not a Hebrew word, and occurs again Ezr 7:21; Dan 3:2-3. The ‘gizbar’, Old Persian ‘gazabara’, mentioned here seems to have been the king’s Privy Purse, the bearer or dispenser of the royal treasure. The Persian word will remind the student of the Hellenistic ‘gaza’ ( ) = ‘treasure’ adopted from the Persian. The Ethiopian Eunuch, chamberlain to queen Candace, was ‘over all her treasure’, (Act 8:27). The word for ‘the treasury’, used in the gospels, means “the place for keeping the ‘gaza’,” (cf. Mar 12:41; Luk 21:1; Joh 8:20).

and numbered them ] so A.V. R.V. Better, and he numbered them. The king made the gift; his officer had the charge of its disposition and valuation.

unto Sheshbazzar, the prince of Judah ] There seems to be no good reason to doubt that the Sheshbazzar mentioned here and in Ezr 5:14; Ezr 5:16 is the same as Zerubbabel. For although Zerubbabel (Ezr 3:2; Ezr 3:8, Ezr 4:3, Ezr 5:2) is not designated by any official title in our book, still (1) the manner in which he is regarded as the representative of the Jewish returned exiles in Ezr 4:2, (2) the fact that his name, as that of the chief layman and of the head of the Davidic line, is associated with that of the High-priest Jeshua in the general administration, Ezr 3:2; Ezr 3:8, Ezr 4:3, Ezr 5:2; Hag 1:1; Zec 3:4, (3) the title of ‘governor (pekhah) of Judah’ given him by the prophet Haggai (Ezr 1:1, Ezr 2:2; Ezr 2:21), and given also to Sheshbazzar (Ezr 5:14) make it reasonable to suppose that Sheshbazzar was another name of Zerubbabel, just as Belteshazzar, Shadrach, Meshach, and Abednego, were the names given in the Captivity to Daniel, Hananiah, Mishael, and Azariah (Dan 1:6-7). To this view the objection has fairly been raised that in Daniel we find a Babylonish by the side of a Hebrew name, but that in this case both Sheshbazzar and Zerubbabel are considered to be Babylonish names, and that it is very strange to find the same man called in a Jewish book by two foreign names. This objection may possibly be met by regarding Zerubbabel as the name, though of foreign origin, which he took as prince among his own people, Sheshbazzar as the name by which he was known at the court of the Persian king. At any rate Sheshbazzar is here called ‘the prince of Judah’ and in Ezr 5:14 he is mentioned as conveying the sacred vessels and laying the foundation of the Temple. See also the Introduction, 6.

the prince of Judah ] The ‘nasi’ of Judah. In two passages he is given the title of ‘Tirshatha’, the Persian equivalent of the Assyrian ‘pekhah’ (Ezr 2:63, Neh 7:65; Neh 7:70). He is called ‘pekhah’ or ‘Tirshatha” in relation to the Persian government. In relation to his own people, he is called ‘nasi’ or prince either as head of the great tribe of Judah (cf. the title ‘nasi’ of the ‘princes’ of the tribes in Numbers 7, Num 34:22-28), or as the representative of the royal house of David (cf. especially the frequent use of this term in Ezekiel, chaps. 45, 46, 48). In later days this title was taken by Simon, the brother of Judas the Maccabee, whose coins contain the legend ‘Simon the prince (nasi) of Israel’. Sheshbazzar is mentioned here alone. The prominence of the High-priest seems to date from the arrival at Jerusalem.

Fuente: The Cambridge Bible for Schools and Colleges

Mithredath – Or, Mithridates. The occurrence of this name, which means given by Mithra or dedicated to Mithra, is an indication that the sun-worship of the Persians was at least as old as the time of Cyrus.

Sheshbazzar – i. e., Zerubbabel. On his royal descent, see 1Ch 3:19 note.

Fuente: Albert Barnes’ Notes on the Bible

Verse 8. Sheshbazzar, the prince of Judah.] This was probably the Chaldean name of him who was originally called Zerubbabel: the former signifies joy in affliction; the latter, a stranger in Babylon. The latter may be designed to refer to his captive state; the former, to the prospect of release. Some think this was quite a different person, a Persian or Chaldean, sent by Cyrus to superintend whatever officers or men Cyrus might have sent to assist the Jews on their return; and to procure them help in the Chaldean provinces, through which they might be obliged to travel.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Numbered them, i.e. he caused them to be delivered to the Jews by number.

Unto Sheshbazzar, i.e. Zorobabel, as appears by comparing Ezr 3:8, with Ezr 5:16, to whom the Persians, or rather the Chaldeans, had given this name of Sheshbazzar, as they gave other names to Daniel and his companions, Dan 1:7.

The prince of Judah, and the captain and governor of these returning Jews, Ezr 2:2. So the sceptre is not yet departed from Judah.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. Shesh-bazzar, the prince ofJudahthat is, Zerubbabel, son of Salathiel (compare Ezr 3:8;Ezr 5:16). He was born inBabylon, and called by his family Zerubbabel, that is, stranger orexile in Babylon. Shesh-bazzar, signifying “fire-worshipper,”was the name given him at court, as other names were given to Danieland his friends. He was recognized among the exiles as hereditaryprince of Judah.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Even these did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer,…. Or Mithridates, a name common with the Persians, from their god Mithras, the sun they worshipped:

and numbered them unto Sheshbazzar prince of Judah; delivered them by tale to him; who, according to the Jewish rabbins, as Jarchi says, was Daniel, who was so called, because he stood in six tribulations; but it does not appear that Daniel went up to Jerusalem with the captivity, as this man did, but remained at Babylon; rather, with Aben Ezra, it is best by him to understand Zerubbabel, who did go up, and was the prince of Judah; and Cyrus, in his letter q to the governors of Syria, expressly says, that he delivered the vessels to Zerubbabel, the prince of the Jews. He had two names, Sheshbazzar, which signifies he rejoiced in tribulation, and Zerubbabel, which signifies either the seed of Babylon, being born there, or dispersed, or a stranger there, as others.

q Apud Joseph. Antiqu. l. 11. c. 1. sect. 3.

Fuente: John Gill’s Exposition of the Entire Bible

8. Sheshbazzar The Chaldee or Persian name of the prince of Judah, who is elsewhere called Zerubbabel. Ezr 2:2; Ezr 3:2; Ezr 3:8; Ezr 4:2, etc.; compare Ezr 5:16, and Zec 4:9. He was the leader and captain of this first band of exiles that returned to Jerusalem, as well as the chief director and superintendent of the rebuilding of the temple.

Fuente: Whedon’s Commentary on the Old and New Testaments

Ver. 8. Sheshbazzar, the prince of Judah His name was originally Zerubbabel; but it was common for the great men of Judah, at the time of the captivity, to have two names; one of their own country, which was domestic, and another of the Chaldeans, which was used at court. Zerubbabel was born at Babylon, and his name, zerubbabel, which signifies an exile, or stranger in Babylon, implies the misery of the people of Israel at that time; but Sheshbazzar, which is a compound of two words, signifying, fine linen and gold, seems to be a name of better omen, and to denote their future and more flourishing condition. So Bishop Patrick. Dr. Trapp, however, says, that Shesh-bazzar signifies joy in tribulation. Some are of opinion, that, among the sacred things which Cyrus ordered to be restored, the ark of the covenant was one; but it nowhere appears that this ark was carried from Jerusalem to Babylon. They tell us, indeed, that in the second temple sacrifices were offered as in the first, and all solemn days observed, especially the great day of expiation, when the law ordained that the blood should be sprinkled before the mercy-seat; and the mercy-seat, say they, was part of the ark; but, besides that the ark without the Shechinah (which was then certainly withdrawn) would have been of no great significance, the Jews universally acknowledge, that the ark was one of the five things which were wanting in the second temple.

Fuente: Commentary on the Holy Bible by Thomas Coke

Ezr 1:8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah.

Ver. 8. Even those did Cyrus king of Persia ] So styled, because, though he was monarch of many countries, yet Persia was his hereditary kingdom, and Persepolis the place of his residence; which great city was afterwards burnt by Alexander the Great, at the motion and by the request of a base harlot.

By the hand of Mithredath the treasurer ] Heb. Gizhar; Inde Gasper, saith one. Mithridates, king of Pontus, was famous in later ages, or, rather infamous, for his craft in saving himself, and his cruelty to the Roman merchants, trading through his territories, killing eighty thousand of them with one letter (Val. Max.).

And numbered them unto Sheshbazzar ] Joy in tribulation, this is the signification of the word; a fit name for a prince, who should be Deliciae orbis, as Titus the emperor, of whom it is said, that he never sent away any suitor sad or discontented, Neminem a se dimisit tristem (Sueton.); and remembering on a day that he had not done any poor man good, he cried out to his friends, Hodie non regnavimus: Amici, diem perdidi, accounting that day lost wherein he had not showed some man courtesy. Such a gracious prince was Job, Job 29:12 , “I delivered the poor that cried,” saith he, “and the fatherless, and him that had none to help him.” The Great Turk styleth himself, The world’s refuge; professing that all that lament unto him shall have redress and help. James V of Scotland was called “The poor man’s king,” for his readiness to right and relieve the afflicted. Zerubbabel, however he came by this name Sheshbazzar for that he was the man I take for granted, Ezr 5:16 ; Ezr 3:8 Zec 4:9 , though Junius thinks otherwise), he deserved it doubtless; and of him it might well be said, as the historian Vopiscus doth of Probus the emperor, Si probi nomen non haberet, habere cognomen posset, pity he had been called anything but Probus, so honest a prince he was: think the like here. The parliament here held A.D. 1376 was called The Good Parliament; and another not long after Parlamentum benedictum, The Blessed Parliament. God grant us such a one next (this was written, May 18, 1653); for at present we are without any, but not without cause to cry out, as those in Jer 8:20 ; Jer 8:22 , The harvest is past, the summer is ended, and we are not helped. “Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? We looked for peace, but no good came; and for a time of health, and behold trouble!” Jer 8:15

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Sheshbazzar = the Chaldean name of the prince of Judah. Not Zerubbabel, which means born at Babel. Probably = Nehemiah, for he was the son of Hachaliah and Zidkijah (Neh 10:1), and therefore a “prince of. Judah”.

Fuente: Companion Bible Notes, Appendices and Graphics

Sheshbazzar: Ezr 1:11, Ezr 5:14, Ezr 5:16, Hag 1:1, Hag 1:14, Hag 2:2-4, Zec 4:6-10

Reciprocal: Ezr 6:5 – the golden Ezr 8:25 – weighed Dan 10:1 – Cyrus

Fuente: The Treasury of Scripture Knowledge

Ezr 1:8. And numbered them Caused them to be delivered to the Jews by number; unto Sheshbazzar, the prince of Judah The captain and governor of these returning Jews, Ezr 2:2. The sceptre, therefore, was not yet departed from Judah. This persons name was originally Zerubbabel, but it was common for the great men of Judah, at the time of the captivity, to have two names, one of their own country, which was domestic, and another of the Chaldeans, which was used at court. Zerubbabel was born at Babylon, and his name, which signifies an exile, or stranger in Babylon, implies the misery of the people of Israel at that time; but Sheshbazzar, which is a compound of two words, signifying fine linen and gold, seems to be a name of better omen, and to denote their future and more flourishing condition. So Bishop Patrick. Dr. Trapp, however, says that Sheshbazzar signifies joy in tribulation. Some are of opinion, that among the sacred things which Cyrus ordered to be restored, the ark of the covenant was one; but it nowhere appears that this ark was carried from Jerusalem to Babylon. They tell us, indeed, that in the second temple sacrifices were offered as in the first, and all solemn days observed, especially the great day of expiation, when the law ordained that the blood should be sprinkled before the mercy-seat, and the mercy-seat, say they, was part of the ark; but besides that the ark, without the Shechinah, (which was then certainly withdrawn,) would have been of no great significance, the Jews universally acknowledge that the ark was one of the five things which were wanting in the second temple. Dodd.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1:8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto {h} Sheshbazzar, the prince of Judah.

(h) So the Chaldeans called Zerubbabel who was the chief governor, so that the preeminence still remained in the house of David.

Fuente: Geneva Bible Notes