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Exegetical and Hermeneutical Commentary of Ezra 8:15

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And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.

( b) 15 20. The Encampment of Ahava; the Absence of Levites

15. The Rendezvous

15. the river that runneth to Ahava ] ‘Ahava’ is here the name of a place, which seems to have also given its name to the river. Ewald conjectured that the river Ahava (or Peleg-Ahava) was to be identified with the Palacopas, which flowed S. of Babylon. Rawlinson identifies with the river Is mentioned by Herodotus (i. 179) flowing from the E. into the Euphrates at a point, where stood a town of the same name (the modern Hit), an eight days’ journey distant from Babylon. He points out that a well-known town upon the line of march would be a likely spot for a halting-place.

We do not however gather from the verse that Ezra’s march had actually begun. The rendezvous at Ahava enabled Ezra to make the necessary preliminary review of his large company. It is hardly likely that this first review would be held at a great distance from Babylon, where the great majority of the Jews were settled. On the other hand it is equally unlikely that a gathering of 1500 men and of a caravan which must have comprised 7000 or 8000 souls would have met within the walls of Babylon.

The conjecture therefore that the Ahava was one of the many canals or artificial rivers in the vicinity of Babylon, appears to be the most probable. Perhaps there was a specially influential settlement of Jews on the banks of the Ahava, as there had been once on the banks of the Chebar (cf. Eze 1:1 &c.). For purposes of lustration the pious Jews may have met with special frequency by the banks of rivers (cf. the proseuch and synagogues of later times), “By the rivers of Babylon,” (Psa 137:1). See Act 16:13.

1Es 8:41 renders by ‘a river called Theras’ ( ). The LXX. gives (Ezr 8:21 ).

abode we in tents ] R.V. we encamped. The three days’ encampment preceded the final move. The short interval was employed by Ezra in securing the services of Levites. As the camp was struck and the march begun on the 12th day (see Ezr 8:31), the encampment lasted from the 9th to the 12th. Ezra’s preparations were begun on the 1st day (see Ezr 7:9 and note).

I viewed ] i.e. gave attention to. The same word occurs in Neh 13:7, “I came to Jerusalem and understood of the evil.” Cf. Pro 7:7, “I discerned among the youths”. Job 42:3; Dan 12:8.

the people, and the priests ] i.e. the laity (cf. Ezr 2:2), and the priests.

and found there none of the sons of Levi ] On the occasion of Zerubbabel’s journey from Babylon, only seventy-four Levites accompanied him, although over four thousand priests returned (cf. Ezr 2:36, &c.). The backwardness of the Levites to join in the return to the Temple-worship is probably to be explained by their having been especially concerned in ( a) the worship at the high places, ( b) the idolatrous forms of worship, which the reformation of Josiah had sought to abolish. See Introduction 7. iv. C.

Fuente: The Cambridge Bible for Schools and Colleges

Ahava was both a town and a river Ezr 8:21. The modern name of the place is Hit. It is famous for its bitumen springs, and is situated on the Euphrates, at a distance of about 80 miles from Babylon, toward the northwest.

None of the sons of Levi – The Levites appear to have been disinclined to return to Jerusalem (see Ezr 3:8 note).

Fuente: Albert Barnes’ Notes on the Bible

Verse 15. The river that runneth to Ahava] Ahava was a river itself, which is supposed to be the same that is called Diava or Adiava, in the province of Adiabene; and perhaps the place whence the people of Ava came who were brought by the king of Assyria to Palestine, 2Kg 17:24.

None of the sons of Levi.] None that were simply Levites. He found priests, and they were sons of Levi; but no Levites that were not priests.

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

The river that runneth to Ahava; or,

the river of Ahava, as it is called, Ezr 8:21,31. By comparing of these places, it seems that Ahava was the name both of the river, and of the town or place by which it ran. Either this was that river which other writers call Adiava, which runs to Assyria, which thence is called Adiabene; or some other river running into Euphrates.

None of the sons of Levi, to wit, who were simple Levites, and not priests. And therefore the Levites, mentioned Ezr 7:7, by anticipation, were not yet come to him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. I gathered them together to theriver that runneth to AhavaThis river has not beenascertained. It is probable that the Ahava was one of the streams ornumerous canals of Mesopotamia communicating with the Euphrates[Cyclopdia of Biblical Literature]. But it was certainly inBabylonia on the banks of that stream; and perhaps the placeappointed for general rendezvous was in the neighborhood of a town ofthe same name. The emigrants encamped there for three days, accordingto Oriental custom, while the preparations for the departure werebeing completed and Ezra was arranging the order of the caravan.

I . . . found there none ofthe sons of Levithat is, the ordinary Levites. Notwithstandingthe privilege of exemption from all taxes granted to persons engagedin the temple service, none of the Levitical tribes were induced tojoin the settlement in Jerusalem; and it was even not withoutdifficulty Ezra persuaded some of the priestly families to accompanyhim.

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

And I gathered them together to the river that runneth to Ahava,…. From whence also the river bore the same name; or that from the river, see Ezr 8:21, and may be the same with Adiabene, a country in Assyria, which had its name from the river Adiava:

and there abode we in tents three days; or pitched their camp; this was the place of their rendezvous:

and I viewed the people and the priests; mustered them, took the number of them, and what tribe and families they were of:

and found there none of the sons of Levi; excepting the priests.

Fuente: John Gill’s Exposition of the Entire Bible

Account of the journey. – Ezr 8:15 The assembling of the expedition. When the Israelites who were about to return to Jerusalem had assembled, and were ready for starting, Ezra perceived that there were no Levites among them. He then sent for certain chief men among them, and by means of the influence of Iddo, the chief at the place Casiphia, induced a number of Levites and Nethinim to determine on joining the expedition (Ezr 8:15). He then proclaimed a fast at the place of meeting, for the purpose of supplicating God to grant them a prosperous journey (Ezr 8:21).

Ezr 8:15-17

The travellers assembled at the river Ahava, where they encamped three days. In Ezr 8:15 the river is designated , i.e., either which comes (flows) towards Ahava, or flows into Ahava; in Ezr 8:21 it is more briefly called , and in Ezr 8:31 , which may mean the river of Ahava, of the region or district called Ahava, or, after the analogy of , merely the river of the name of Ahava. It is doubtful which of these meanings is correct, the name Ahava being still unexplained. Comp. the various conjectures in A. G. F. Schirmer, observationes exeg. crit. in libr. Esdrae, Vratisl. 1820, p. 28ff. The connection points to a place or district in the neighbourhood of Babylon; hence Bertheau is inclined to regard Ahava as a tributary or canal of the Euphrates, flowing through a place, perhaps only a field or open space, of the same name, in the immediate neighbourhood of Babylon; while Ewald supposes it may be the river somewhat to the west or south of Euphrates, called by the Greeks Pallacopas, whose situation would suit the context, and whose name might arise from , the river Ahwa or Aba. The lxx gives the name ; in 1 Esdr. 8:40 and 61 we find , evidently a false reading. Josephus says quite generally, . – When Ezra, during the three days’ encampment at this place, directed his attention to the people and the priests ( , to give heed, Neh 13:7; Dan 9:23, and elsewhere), he found no Levites among those who had assembled. Ezr 8:16 He then sent several chief men to Iddo, the chief man in the place Casiphia, to beg him and his brethren to bring him servants for the house of God. The lxx translates , “I sent to (or for) Eliezer,” etc., which would mean to fetch them: “that I might then send them to Iddo.” The Vulgate, on the other hand, and many expositors, understand as nota accus., like 2Ch 17:7, which is simpler. Of the nine men here designated as , the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, and Meshullam occur again in Ezr 10:15, Ezr 10:18-31, though we cannot certainly infer the identify of those who bear them. The appellation does not determine whether they belonged to the priesthood or laity. The two remaining are called , teachers; comp. Neh 8:7, Neh 8:9; 1Ch 15:22; 1Ch 25:8, and elsewhere. Although this word is, in the passages cited, used of Levites, yet we cannot suppose those here named to have been teaching Levites, because, according to Ezr 8:16, there were as yet no Levites amongst the assemblage; hence, too, they could not be teachers properly so called, but only men of wisdom and understanding. The Chethiv must be read : I sent them to ( , according to later usage, for ); the Keri is , I despatched, sent them. Both readings suit the sense. The place Casiphia is entirely unknown, but cannot have been far from the river Ahava. Caspia, the region of the Caspian Sea, is out of the question, being far too remote. “I put words in their mouth to speak to Iddo,” i.e., I told them exactly what they should say to Iddo; comp. 2Sa 14:3, 2Sa 14:19. The words give no intelligible meaning; for we must, with the Vulgate, 1 Esdras, and others, read : to Iddo and his brethren, the Nethinim, at the place Casiphia. This would seem to say that Iddo was one of the Nethinim. Such an inference is not, however, a necessary one; for the expression may also, like “Zadok the (high) priest and his brethren, the (ordinary) priests,” 1Ch 16:39, be understood to mean that Iddo, the chief man of that place, was a Levite, and that the Nethinim were, as a lower order of temple servants, called brethren of Iddo the Levite. The circumstance that not only Nethinim, but also Levites, were induced by Iddo to join the expedition (Ezr 8:8), requires us thus to understand the words. , servants for the house of God, are Levites and Nethinim, the upper and lower orders of the temple ministers. From Ezr 8:17 it appears that both Levites and Nethinim had settled in the place Casiphia, and that Iddo, as the chief man of the place, held an influential position among them. No further inferences, however, concerning their settlement and employment can be drawn from this circumstance.

Ezr 8:18-19

The delegates sent to Iddo succeeded, through the gracious assistance of God ( , see Ezr 7:6), in inducing forty Levites, and two hundred and twenty Nethinim, by means of Iddo’s influence, to join their fellow-countrymen in their journey to Jerusalem. They brought to us … and refer to Ezra and his fellow-travellers. , a man of understanding, seems to be a proper name, being joined to Sherebiah, the name following, by a copulative. He was one of the descendants of Mahli, the son, i.e., grandson, of Levi the son of Israel, i.e., Jacob: comp. Exo 6:16, Exo 6:19; 1Ch 6:4. Sherebiah occurs again in Ezr 8:24, and Neh 8:7; Neh 9:4, etc., Ezr 10:13; 12:24. The Levite Hashabiah, Ezr 10:19, is also named again, Ezr 8:24, Neh 10:2, and Neh 12:24, while the name of the Levite Jeshaiah, on the contrary, is not again met with in the books of either Ezra or Nehemiah.

Ezr 8:20

With respect to the Nethinim, whom David and the princes (of Israel) had given for the service of the Levites (i.e., made servants of the temple, to perform the lowest offices for the Levites), comp. Jos 9:21 and Ezr 2:43. “They all were distinguished by name,” i.e., were men of note; comp. remarks on 1Ch 12:31.

Ezr 8:21-30

The last preparations for the journey. – Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3. , a straight way, a way made level by the removal of obstructions, i.e., a prosperous journey; comp. Psa 112:7. , a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. , possessions in cattle and other goods.

Ezr 8:22-23

For I was ashamed to request of the king a band of soldiers and horsemen to help us against enemies in the way (i.e., to protect us from hostile attacks during our journey); for we had said to the king: The hand of our God is over all them that seek him for good (i.e., for their good), and His power and His wrath against all them that forsake Him. in connection with is not His powerful wrath, but His power and might to conquer all enemies, evidencing itself in wrath against the wicked. This confession, which they had uttered before the king, they desired to make good by earnest humble supplication, that God would prove Himself their help and defence against all their enemies. And for this – adds Ezra, looking back on their prosperous journey after it was accomplished – He was entreated of us. Because they had supplicated His assistance by prayer and fasting, God granted them His protection by the way.

Ezr 8:24-30

Then Ezra delivered the gold, the silver, and the vessels, which he had received as gifts for the temple, to twelve of the chiefs of the priests, and twelve Levites, that they might take charge of them during the journey, and bring them to Jerusalem. “I separated twelve of the chief of the priests,” i.e., from the whole company of priests who were journeying with us. The following does not suit the sense, whether we take the as a sign of the dative (lxx) or of the accusative (Vulgate, and several expositors). For Sherebiah and Hashabiah were neither priests nor chiefs of priests, but Levites of the race of Merari (v. 18), and cannot therefore be reckoned among the twelve chiefs of priests. If we take for a dative, and translate, “I separated twelve of the chiefs of the priests for Sherebiah and Hashabiah,” this would place the priests in a servile relation to the Levites, contrary to their true position. For we must read , and accept the reading of 1 Esdras, , as correct. Ezra separated twelve chiefs of the priests and twelve Levites, for the purpose of delivering to their custody the gifts of gold, silver, and implements for the temple. Of the chiefs of the priests no names are mentioned; of the Levites, the two names Sherebiah and Hashabiah are given as those of heads of houses, with whom ten other Levites were associated.

Ezr 8:25-27

To these chief priests and Levites Ezra weighed the silver and the gold and the vessels; , to weigh, i.e., to deliver by weight. In the Chethiv the O sound is maintained, and consequently the Keri is pointed – . On the other hand, in Ezr 8:26 the is dropped, and the form pointed with – , though many MSS, followed by J. H. Michaelis, have – here also. is in apposition with the before-named objects: the gold, the silver, and the vessels, the offering for the house of our God, which the king, his councillors … had offered; comp. Ezr 7:15-16, Ezr 7:19. In the article represents the relative pronoun; see on 1Ch 26:28. , all Israelites who were found, met with, in Babylon, and were not going with them to Jerusalem; comp. 1Ch 29:17; 2Ch 5:11. , like , Ezr 1:8, to their hand, i.e., handed over to their keeping. The gifts amounted to: six hundred and fifty talents of silver, and silver vessels one hundred in talents, i.e., one hundred talents in value, one hundred talents of gold, and twenty covered basins of gold (comp. Ezr 1:10) one thousand dariks in value, and two brazen vessels of fine golden brilliancy, precious as gold. is an abstract noun, formed from the participle Hophal of , to glitter like gold, and constructed as a feminine. The word, with its adjective, either depends upon , in the stat. construct., or stands in apposition thereto, and is not, as a participle Hophal, used adjectively and combined with , for then the two adjectives and would not be in different genders. , like , 2Ch 20:25.

Ezr 8:28-29

On delivering these treasures, Ezra adds the admonition: Ye are holy to the Lord, and the vessels are holy, and the gold and the silver are a free-will offering unto the Lord God of your fathers; watch and keep (that which is committed to you). Since they were themselves, as priests and Levites, holy to the Lord, they were also to treat and keep the gifts committed to their charge as holy gifts, until, on their arrival at Jerusalem, they should weigh them (i.e., deliver them by weight) before the priests, the Levites, and the princes of Israel, in the chambers of the house of the Lord. The article to ( stat. construct.) is among the incorrectnesses of the later Hebrew.

Ezr 8:30

Then they took the weight of the silver, … i.e., received the silver, etc., delivered to them by weight.

Ezr 8:31-36

The start, the journey, and the arrival at Jerusalem. – Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days. These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc., to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites. Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

Ezr 8:32-33

They arrived at Jerusalem, as stated Ezr 7:9, on the first day of the fifth month, the journey consequently occupying three months and a half. The particulars of the journey are not communicated; and as we do not even know the locality of the place of meeting at the river Ahava, the length of road to be traversed cannot be determined. After their arrival at Jerusalem, they abode, i.e., remained, as Nehemiah subsequently did, quiet and inactive three days, to recover from the fatigues and hardships of the journey, Neh 2:11, before they undertook the arrangement of their affairs. On the fourth day, the gifts they had brought with them were delivered in the house of God ( , like , Ezr 8:16) into the hand of Meremoth and Eleazar the priests, and Jozabad and Noadiah, two Levites, who took charge of them, the chiefs of the priests and Levites being, according to Ezr 8:29, also present. Meremoth Ben Uriah reappears in Neh 3:4, Neh 3:21, and is also intended Neh 12:3. Eleazar the son of Phinehas, and the Levite Noadiah, are not again met with. Jozabad, of the sons of Jeshua (Ezr 2:40), may be the Levite Jozabad mentioned Neh 10:23. Binnui is named among the Levites, Neh 10:10 and Neh 12:8.

Ezr 8:34

“By number, by weight, as to all,” i.e., all was delivered by number and weight; and the whole weight was written at that time, i.e., an authentic list was made at the delivery which then took place.

Ezr 8:35

After the delivery of the dedicated gifts, those who had come up out of captivity (with Ezra), the sons of the captivity, offered burnt-offerings and sin-offerings, out of gratitude for the favour shown by God in the gracious restoration of His people Israel. This is implied in the words: “burnt-offerings to the God of Israel, twelve bullocks for all Israel ” (the twelve tribes), and twelve he-goats for a sin-offering, as in Ezr 6:17. Ninety-six (8 x 12) lambs and seventy-seven lambs (77, the intensified seven) were likewise brought as a burnt-offering. “All this was a burnt-offering for the Lord,” of which, therefore, nothing could be eaten by the offerers. The sin-offering preceded the burnt-offering, as the necessary basis of an acceptable burnt-offering. The sin-offerings availed as an atonement for the sins of all Israel, and the burnt-offerings typified the surrender of the entire nation to the service of the Lord. Thus the fact that these were offered for all Israel was an actual declaration that they who had now returned were henceforth resolved, together with all Israel, to dedicate their lives to the service of the Lord their God.

Ezr 8:36

Hereupon the royal decrees (the commission, Ezr 7:12-26) were delivered to the satraps of the king, and to the governors on this side the river; and they furthered the people and the house of God, as Artaxerxes had commanded in his edict, Ezr 7:20-24. On and , see rem. on Dan 3:2. The satraps were the military chiefs of the province, the , the heads of the civil government. , to lift up, to support, like Ezr 1:4.

Fuente: Keil & Delitzsch Commentary on the Old Testament

More Solicited, Verses 15-20

“The river that runneth to Ahava” is of uncertain location. In verse 21 it is referred to as ‘the river of Ahava,” so that it is uncertain whether “Ahava” is the name of the river or the place where the river was located. There is no known river or land by this name. It would appear from the context that it was somewhere in the province of Babylon, from which the party under Ezra was departing for Jerusalem. This is the most definite location possible at this time.

The body was in temporary lodgings already, tents, which were evidently to be their abode on the long journey to Jerusalem. Ezra used three days to review his people, and in doing so found there was a scarcity of Levites among them. On the basis of this it is probable that the sons of Ithamar (verse 2, above) was a group of lesser priests, rather than Levites. To remedy this shortage Ezra enlisted the aid of seven chief men and two others, called men of understanding. They were sent to Casiphia, seemingly a Levite settlement in Babylon. They were to deal with the chief man of the place, Iddo, who was of the Nethinim, or temple servants. This reference has led some commentators to think the Jews were allowed to pursue their worship in their settlements while in exile. They were asked to have Iddo send them ministers of the house of God.

This effort of Ezra might seem to violate the command of Artaxerxes, which provided that only those should go who did so of their own freewill (see chap. 7:13). Yet though there does seem to be some persuasion exercised here, it cannot be said that there was coercion against their will. The outcome was that a sufficient number responded to the plea as to fill the desire of Ezra. There were thirty-eight Levites of two families and two hundred and twenty Nethinim who joined the original group.

Fuente: Garner-Howes Baptist Commentary

2. Levites are added to the company.

TEXT, Ezr. 8:15-20

Now I assembled them at the river that runs to Ahava, where we camped for three days; and when I observed the people and the priests, I did not find any Levites there.

So I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah, and Meshullam, leading men, and for Joiarib and Elnathan, teachers.

And I sent them to Iddo the leading man at the place Casiphia, and I told them what to say to Iddo and his brothers, the temple servants at the place Casiphia, that is, to bring ministers to us for the house of our God.

And according to the good hand of our God upon us they brought us a man of insight of the sons of Mahli, the son of Levi, the son of Israel, namely Sherebiah, and his sons and brothers, 18 men;

and Hashabiah and Jeshaiah of the sons of Merari, with his brothers and their sons, 20 men;

and 220 of the temple servants, whom David and the princes had given for the service of the Levites, all of them designated by name.

COMMENT

Ezr. 8:15 names the staging area: the river to Ahava. While its precise location cannot be identified, it may have been a canal close by Babylon, possibly at a fork in the trade routes leading north and west. Here the Israelite worshipers may have been accustomed to meeting, for such sites are mentioned elsewhere. Psa. 137:1, for example, is descriptive of Israels days in captivity:

By the rivers of Babylon,
There we sat down and wept,

When we remembered Zion.

Much later, a Jewish traveling preacher far from home sought out a riverside, supposing he would find others of his religious background there; and yes, there was such a faithful company gathered for prayer; and among them was Lydia (Act. 16:13).

A look around the encampment uncovered a startling fact: no one was there of the Levites, those assigned by God to be servants in the Temple. There were only people and priests, in the verses above. Ezra, as a priest, would be painfully conscious of this omission.

Ezr. 8:16 gives his solution to the problem: leaders were chosen to seek out recruits. Only two of the names are the same as those in Ezr. 8:3-14, showing that these were farther down in the ranks of leadership.

In Ezr. 8:17, these leaders are sent to Casiphia (location unknown) where a number of Levites and temple servants resided. The verse is a reminder that minister is another word for servant.

Ezr. 8:18-20 tell the result: the names of leaders, and number of those who decided to accompany them (total, 258). We may wonder why this group of people would be willing to cut themselves off from their homes and surroundings so abruptly, and how they could start off on a four-month trip with just a few days notice. There would certainly be job security for them in employment at the Temple. There is always the basic desire to do something pleasing to God. While it may not be easy for everyone to be ready to travel at a moments notice, there are a few in any society who are capable of this. Those who were willing to go are certainly worthy of our attention and admiration.

Mahli, in Ezr. 8:18, is the son of Merari, and the grandson of Levi according to Exo. 6:19. This demonstrates again how the term, son, was used in genealogies.

Ezr. 8:19, oddly enough, does use the name of Merari, which was omitted between Levi and Mahli in the previous verse.

Ezr. 8:20 : the order of the temple servants, assigned to the tribe of Levi by David, has been mentioned before in Ezr. 2:43.

WORD STUDIES

AHAVA (Ezr. 8:15; Ezr. 8:21): possibly means water; it may be akin to the Latin, aqua.

BABYLON (Ezr. 8:1): gate, i.e., court, of Bel (the god of the Babylonians).

CASIPHIA (Ezr. 8:17): this comes from a word meaning pale, silver, white, or shining. Perhaps it was a city known for its brightness, or for its money.

HOLY (Kodesh: Ezr. 8:28): pure, consecrated, separated. Because a thing was entirely or purely separated to one purpose, it was sacred for that use. With little change the word is used of men devoted to pagan temples and practicing the lowest vices and perversions. It makes a great deal of difference to what purpose, or God, a person devotes his life.

Fuente: College Press Bible Study Textbook Series

(15) Ahava.Both river and town. Nine days journey brought them thither; and there is a place now called Hit, about eighty miles from Babylon, which has been identified with it.

None of the sons of Levi.Only seventy-four had returned with Zerubbabel (Ezr. 2:40); and hero we have evidence that the disinclination continued. The importance of Levitcal service in the Temple accounts for the anxiety of Ezra.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(15-31) The journey through Ahava to Jerusalem.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

THE GATHERING AND PREPARATIONS AT THE RIVER THAT RUNNETH TO AHAVA, Ezr 8:15-20.

15. The river that runneth to Ahava So that Ahava was not the name of the river, but the place to which or near which the river ran. It was probably the same as the Ava or Ivah of 2Ki 17:24; 2Ki 18:34; and the river is to be understood of the Euphrates at that spot, or, what is more probable, some canal or small stream that flowed into the Euphrates at that place. Ahava, or Ava, was situated in the northern part of Babylonia, and is represented by the modern Hit. See note on 2Ki 17:24.

None of the sons of Levi That is, none of the Levites as distinguished from the priests. All the priests were sons of Levi, but all the sons of Levi were not priests. The priests were confined to the descendants of Aaron, (through Phinehas and Ithamar of Ezr 8:2.) The Levites proper were descendants of other sons of Levi. See the genealogy of 1 Chronicles 6.

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

Ezra Discovers That No Levites Have Joined The Returnees And Makes Arrangements For Some To Join The Party ( Ezr 8:15-20 ).

Gathering his party together at the Canal which runs to Ahava, which was probably an important caravan junction (possibly Strabo’s ‘Scenae’), Ezra reviewed those who were present, both of priests and of people, and discovered no Levites among them. Possibly in view of the already small number of Levites who had previously returned (Ezr 2:40), possibly in order to make the caravan a mirror image of the Exodus (although he could hardly have used this as an argument in order to persuade the Levites to go with him from their comfortable lives in Babylonia), and probably because they would be needed to carry the Temple vessels, he then proceeded to take measures in order to add some to his party.

Ezr 8:15

‘And I gathered them together to the river or canal) which runs to Ahava, and there we encamped three days, and I viewed the people, and the priests, and found there none of the sons of Levi.’

Babylon itself was surrounded by rivers and canals, and this was probably a recognised assembly spot for caravans. Some identify it with Strabo’s ‘Scenae’, an important caravan junction near Babylon. Whilst they were encamped there ‘for three days’ (i.e. a few days) Ezra, as caravan leader, reviewed the people and the priests who were with him. Note the usual distinction between ‘people’ and ‘priests’. ‘Levites’ are notably missing as soon became obvious to Ezra.

Ezr 8:16

‘Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, (these were) chief men. And for Joiarib, and for Elnathan, who were ‘men of discretion.’

Noting the absence of Levites Ezra chose out some important men whom he could send to remedy the need, for Levites would be required in order to carry the sacred Temple vessels. It was to Levites that God had given that privilege in the Law of Moses. Nine of these were ‘chief men’, and therefore men of influence, and two were ‘men of discretion’. This last phrase may have been used to describe men who had a special gift of friendly persuasion. If the idea was to see them as priests why did he not follow his usual method of distinguishing people and priests? (In Ezr 8:18 a, a Levite is a ‘man of discretion’). The importance of those in the delegation would be in order to impress those to whom they were going. The necessity for ‘persuaders’ indicated the sensitivity of the task in hand. It is possible that the ‘men of discretion’ were in fact the Jarib (Joiarib is an alternative rendering of Jarib) and Elnathan already mentioned but now defined. Note that there are two (or three) Elnathans and one Nathan. Nathan means ‘given’, Elnathan ‘given by God’. It was probably a popular name among the Exiles as indicating that even in their Exile God had not forgotten them but had ‘given’ them heirs.

Of the nine men here designated as ‘chief men’, the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, and Meshullam occur again in Ezr 10:15; Ezr 10:18-31, where they are connected with the taking of ‘foreign wives’, although we cannot necessarily assume that they are the same men.

Ezr 8:17

‘And I sent them forth to Iddo the chief man at the place Casiphia, and I told them what they should say to Iddo, his brothers, the Nethinim, at the place Casiphia, that they should bring unto us servants for the house of our God.’

These chief men were sent to ‘Iddo, the chief man at the place (maqowm) Casiphia’. Casiphia was clearly a place where Ezra knew that many Levites would be found. The word maqowm is regularly connected with sacred sanctuaries (see our commentary on Deuteronomy 12), and here it is clear that it is a place where the Levites were to be found in numbers, but seemingly not priests (otherwise they would surely have been approached). It may suggest, not so much that Casiphia contained a specific sanctuary (otherwise priests would have been there), but that the Levites had made it a Levitical city so that it was seen as a place for gathering for worship and religious guidance (note how the Levites participate in teaching and prayer in Neh 8:7-8; Neh 9:4 ff.; etc.), especially now that so few priests remained (note the number who had gone with Zerubbabel in chapter 2). Some relate the name to ‘ceseph’ = silver, money, and 1Es 8:45 has ‘the place of the treasury’. LXX has literally ‘the rulers of the money of the place’ which indicates the same idea. Thus it may also have been a place where tithes and/or freewill offerings were gathered by the Levites in order to assist the poor and needy among the exiles (see Deu 14:28-29).

‘To Iddo, his brothers, the Nethinim’. In other words to Iddo, to his brothers the Levites, and to the Temple servants, over all of whom Iddo was head. ‘Brother’ is singular but must clearly be seen as a compound singular indicating his family of brothers, or be repointed as a plural using the same consonantal text.

‘That they should bring unto us servants for the house of our God.’ That it says ‘they’ and not ‘he’ demonstrates that it was calling for voluntary response from the Levites. It was an honoured service to which they were being called. They were to be YHWH’s servants, His inheritance. And they would be needed in order to bear the sacred Temple vessels. But we can understand why men who were free to live life as they liked, balked at the idea of becoming restricted to lowly service in the Temple. Exile would have given them a new perspective. This was no doubt why not one of them had responded to Ezra’s original call.

‘Our God.’ The continual repetition of these words (see Ezr 8:18; Ezr 8:21-23; Ezr 8:25; Ezr 8:30-31; Ezr 8:33) may suggest that Ezra was writing a report for the eyes of king Artaxerxes, or his underlings, ‘our God’ being used in order to make clear that it was the God of Israel to Whom they had been responsible, and on behalf of Whom they had acted.

Ezr 8:18

‘And according to the good hand of our God upon us they brought us a man of discretion, from the sons of Mahli, the son of Levi, the son of Israel,’

‘They brought us a man of discretion.’ Presumably the Levites and Nethinim came together in order to discuss who should respond to the call of God, for it was ‘they’ who, as a result of ‘the good hand of our God upon us’, brought to his representatives a number of Levites and Nethinim who were willing to respond to his call. These were headed by a worthy man of ‘the sons of Mahli, who was the son of Levi, who was the son of Israel’. The ‘son of Israel’ may simply signify ‘a true Israelite’. Alternatively it might be seen as stressing his descent from the man who was transformed as a result of meeting God at the Brook Jabbok as he journeyed to the land of promise, (in the same way as they were proposing to do) when Jacob became Israel (Gen 32:28). Mahli was in fact a son of Merari, and grandson to Levi (Exo 6:19; Num 3:20).

Ezr 8:18

‘Namely Sherebiah, with his sons and his brothers, eighteen,’

‘The man of discretion was unnamed, and as that is unlikely it presumably referred to Sherebiah, the first named, who came with his sons and his kinsmen, numbering eighteen in all. The name Sherebiah occurs regularly in Ezra/ Nehemiah. See Ezr 8:24 where it refers to him as one of those to whom the treasures were entrusted for the journey. Furthermore in Neh 8:7 a Sherebiah is one of the Levites who taught the Law; in Neh 9:4-5 he participated in prayer and worship; and in Neh 10:12 he was one of those who sealed Nehemiah’s covenant, indicating his important status. These references probably refer to this man. In Neh 12:8 there is a Sherebiah who was a chief of the Levites, who accompanied Zerubbabel, possibly his grandfather.

Ezr 8:19

‘And Hashabiah, and with him Jeshaiah of the sons of Merari, his brothers and their sons, twenty,’

Along with Sherebiah came Hashabiah, and with him Jeshaiah, a Merarite, along with his kinsmen and their sons. Hashabiah, like Sherebiah, was also the name of one of those to whom gold was entrusted for the journey (Ezr 8:24). In Neh 3:17 a Hashabiah, who was a Levite, and was ruler over half of Keilah, worked on the wall being built by Nehemiah. In Neh 12:24 Hashabiah, a chief of the Levites, along with Sherebiah and Jeshua, was of those who offered praise and thanksgiving. These may all have been the same Heshabiah. But that Hashabiah was a popular name comes out in its mention in 1Ch 6:45; 1Ch 9:14 ; 1Ch 25:3; 1Ch 27:17; 2Ch 35:9; Neh 11:15; Neh 11:22; Neh 12:21.

This Jeshaiah and his kinsmen were ‘sons of Merari’ who was a son of Levi. The name Jeshaiah is also found as the ‘son’ of Hananiah, who was the son of Zerubbabel (1Ch 3:21; as a “son” of Jeduthun, and like him a temple musician (1Ch 25:3; 1Ch 25:15); as a Levite, ancestor of Shelemoth, one of David’s treasurers (1Ch 26:25); as a descendant of Elam; who went with Ezra from Babylon to Jerusalem (Ezr 8:7); and as a Benjamite who was the ancestor of Sallu in Neh 11:7.

So thirty eight Levites demonstrated their willingness to accompany Ezra which, considering the short time being allowed, would have been very encouraging. (There were apparently only nine days, that is from the first of the month to the twelfth of the month, after taking into account the three days of review – Ezr 7:9; Ezr 8:15; Ezr 8:21). They would be later be joining the Levites who had come up with Zerubbabel (Ezr 2:40).

Ezr 8:20

‘And of the Nethinim, whom David and the princes had given for the service of the Levites, two hundred and twenty Nethinim.’

Of the Nethinim, who had been gifts of the Davidic house (‘David’ often indicates the Davidic house) for the service of the Levites, two hundred and twenty volunteered to go with Ezra. The large number may suggest that they felt that they had little to lose, and they would be required to watch over the bearing of the treasures as assistants to the Levites.

Ezr 8:20

‘All of them were mentioned by name.’

This probably indicates that the names of the volunteering Levites and Nethinim were listed, although it might have been by a public roll-call. To be mentioned by name regularly indicated praise and approval. This mentioning by name explains how we know their numbers, for as the priests had not been numbered we would expect the same of the Levites. But that numbering was of those who, among other factors, were available to guard the caravan. The naming and numbering here had nothing to do with that. It was in respect of who was volunteering to go with Ezra to Jerusalem. It will be noted that in Numbers 1-4, whilst the Levites were excluded from the numbering of the adult males for the purpose of being available to fight, they are later numbered with regard to their service. So the same thing happens here.

Fuente: Commentary Series on the Bible by Peter Pett

Ver. 15. Ahava This was a river of Assyria, and, very probably, that which ran along the Adiabene, where the river Diava, or Adiava, is known to be, and upon which Ptolemy places the city of Abane, or Avano. Here, as some imagine, was the country which, in the 2nd book of Kings, 2Ki 17:24 is called Ava, whence the king of Assyria translated the people called Avites into Palestine, and in their room settled some of the captive Israelites. It was a common thing for those who travelled from Babylon to Jerusalem, in order to avoid the scorching heat of the desart of Arabia, to shape their course northward at first, and then, turning westward, to pass through Syria into Palestine. But Ezra had a further reason for taking this route; for, as he intended to get together as many Israelites as he could, to carry along with him to Jerusalem, he took his course this way, and made a halt in the country of Ava, or Ahava, from which place he might send emissaries into the Caspian mountains, to invite such Jews as were there to come and join them. See Calmet.

Fuente: Commentary on the Holy Bible by Thomas Coke

The pause that Ezra made before his departure, no doubt, was with a view to begin his journey in prayer. Carry us not up hence, is, or should be, the language of every truly regenerated believer, when like Moses we are about to set forth on any expedition; unless thy presence goeth with us. Exo 33:15 . Is it not a matter of great astonishment, that none of God’s ministers, the Levites, should, unasked, have been forward to go, especially as Artaxerxes had granted free permission? But, Reader, do not overlook the pious conduct of Ezra on this occasion, in his anxiety to have the ministers with him for the service of the house of God.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Ezr 8:15 And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.

Ver. 15. And I gathered them together to the river ] There was their first rendezvous, at the meeting of two rivers; whereof that country was full, Psa 137:1 , and therefore fertile as the garden of the Lord, whereof it was a part, as most geographers are of opinion.

And there abode we in tents ] Glad we had our faces set toward Zion (going weeping, &c., Jer 50:4-5 ), and our backs upon Babylon; of which we might well say, as the philosopher afterwards did of Athens, that it was a pleasant place to travel through, but not safe to dwell in.

And found there none of the sons of Levi ] None but what he afterwards sent for, no volunteers; this was lamentable, that Levites should be so backward to so good a business. Here was nomen inane, crimen immane. missing name, enormous crime.

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

NASB (UPDATED) TEXT: Ezr 8:15-20

15Now I assembled them at the river that runs to Ahava, where we camped for three days; and when I observed the people and the priests, I did not find any Levites there. 16So I sent for Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah and Meshullam, leading men, and for Joiarib and Elnathan, teachers. 17I sent them to Iddo the leading man at the place Casiphia; and I told them what to say to Iddo and his brothers, the temple servants at the place Casiphia, that is, to bring ministers to us for the house of our God. 18According to the good hand of our God upon us they brought us a man of insight of the sons of Mahli, the son of Levi, the son of Israel, namely Sherebiah, and his sons and brothers, 18 men; 19and Hashabiah and Jeshaiah of the sons of Merari, with his brothers and their sons, 20 men; 20and 220 of the temple servants, whom David and the princes had given for the service of the Levites, all of them designated by name.

Ezr 8:15 Ahava This is apparently the name of a district, a river, or a city in Babylon where Ezra camped and prepared for his journey to Jerusalem. The location has never been found and the meaning of the name is uncertain (BDB 13).

The non-canonical book of I Esdras calls the river Thares (cf. 1Es 8:41; 1Es 8:61).

I did not find any Levites there There was a good number of priests but they needed more Levites to help them in their temple work. The Levites did the more manual and mundane work of the temple routine. Therefore, they encouraged Ezra to find and recruit more of them.

Ezr 8:16 Ariel This name (BDB 72) means lion or lioness of God (El). It is a cryptic way of referring to Jerusalem (cf. Isa 29:1-2; Isa 29:7), but here it appears as a proper name, so too, of a man of Moab (cf. 2Sa 23:20; 1Ch 11:22).

leading men This is the Hebrew term for head (BDB 910) PLURAL. It is uncertain if they are priests, tribal leaders, or heads of clans (families).

Names like Zechariah were very common and it is uncertain if the same name in Ezr 8:3 refers to the same person as Ezr 8:11 or 16. Probably there are three different persons by this name who returned with Ezra.

NASB, TEVteachers

NKJVmen of understanding

NRSVwho were wise

NJBjudicious men

The Hebrew VERB (BDB 106, KB 122, Hiphil PARTICIPLE) means one with discernment or understanding. It became the title for teachers in later Judaism. In this period the Levites functioned as the teachers, but these two men are not identified as Levites.

Ezr 8:17 Casiphia This word (BDB 494) seems to be a place location in Babylon (but unidentified), either of a large Jewish settlement or a well-known Jewish school. Some scholars even think it could possibly be a Jewish sanctuary similar to the one in Egypt mentioned in the Elephantine papyri.

Iddo and his brothers, the temple servants Does this verse imply that

1. Iddo was related to the Nethinim (cf. NIDOTTE, vol. 3, pp. 203-204)

2. Nethinim refers to non-Jews who were captured foreigners in Israel’s past and now had become temple slaves (cf. Ezr 8:20)

3. Nethinim here simply means temple servants (i.e., Levites, cf. Ezr 8:18-19)

Ezr 8:18 Mahli He was a descendant of one of the three sons of Levi (Gershon, Kohath, and Merari, cf. Num 3:17). Merari’s sons were assigned the task of helping to move the tabernacle (cf. Num 4:29-33). Mahli was a descendant of Merari (cf. 1Ch 6:47).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

together = out.

Ahava. Ahava. The name of the river, and of the city. Compare Ezr 8:21.

abode = encamped.

none of the sons of Levi. Only priests and laymen. The Levites were slack. Compare Ezr 2:40. Only a small number accompanied Zerubbabel (Ezr 2:36). Not so the priests (Ezr 2:36-39).

Fuente: Companion Bible Notes, Appendices and Graphics

Ezr 8:15-20

A SECOND BEGINNING OF THE JOURNEY AT AHAVA

“And I gathered them together at the river that runneth to Ahava; and there we encamped three days; and I viewed the people, and the priests, and found there none of the sons of Levi. Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, who were teachers. And I sent them forth unto Iddo the chief of the place Casiphia; and I told them what they should say unto Iddo, and his brethren the Nethinim, at the place Casiphia, that they should bring unto us ministers for the house of God. And according to the good hand of our God upon us, they brought us a man of discretion, of the sons of Mahli the son of Levi the son of Israel; and Sherebiah with his sons and his brethren, eighteen; and Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty; and of the Nethinim, whom David and the princes had given for the service of the Levites, two hundred and twenty Nethinim: all of them were mentioned by name.”

“I gathered them together to the river than runneth to Ahava” (Ezr 8:15). Ezra’s company had already left Babylon on the first day of the month; and they were delayed here until the twelfth day when the journey was resumed. Some time had elapsed in their journey to this station, and there was more delay while Ezra recruited the Levites and the Nethinim.

“The river that runneth to Ahava” (Ezr 8:15) Several current scholars insist that this place is unknown; but Rawlinson wrote that, “It is now generally identified with the place IS in Herodotus (i. 179), a small stream flowing into the Euphrates from the east, some eight days’ journey from Babylon. This place is mentioned under the slightly variant names of Ava and Ivah in 2Ki 17:24; 2Ki 19:13, and in the Septuagint (LXX) under the name Aba … the modern name is Hit. This information fully explains why the departure from Ahava was on the twelfth day of the month. Eight days had been required for their journey to that place, and the other four days were for recruiting the Levites.

Casiphia, also unknown, was evidently quite near this first way-station, otherwise, more time would have been required for enlisting the Levites. “Ezra knew of a settlement of Levites nearby at a place called Casiphia (the location of which is unknown to us).”

“I found there none of the sons of Levi” (Ezr 8:15). The difficulty in recruiting Levites was probably due to the reduction of their status by the encroaching activities of the post-exilic priesthood, whose criminal activity was so dramatically exposed in the Book of Malachi, so terrible, in fact, that God even cursed them (Mal 2:1-2). The disaffection of the Levites is demonstrated by the fact that, “Only 341 returned with Zerubbabel, compared with 4,289 priests.”

Regarding Ezra’s determination to include Levites in his migration, Williamson pointed out that, “Ezra regarded his company as `an ideal Israel,” which of course required the presence of Levites. “And as presented in the Book of Ezra, it was a second exodus.”

“And of the Nethinim … two hundred twenty” (Ezr 8:20). The original Nethinim were the Gibeonites (Jos 9:23).

E.M. Zerr:

Ezr 8:15. Ahava was the name of some small stream, or a town on a stream, located on the border of the Persian dominions proper, at which Ezra collected the men for his expedition to Palestine. The reader may remember that Ezr 7:8-9 recorded the arrival of Ezra at Jerusalem, yet here we are, encamped on the banks of a stream only a short distance from the starting point. But many places in the Bible are not strictly chronological. The passage just referred to is a brief statement of the entire event of Ezra’s expedition from the Persian dominions to Jerusalem. The writer then goes back with his story to the events preparatory to the journey. They included the formation of the letter containing the decree of Artaxerxes, authorizing Ezra to make the journey. Having given us a copy of that document, the writer goes on with his story and has the expedition formed and assembled at the place named in the beginning of this paragraph. Before launching out upon the main part of the journey, Ezra took an inventory of his crowd. He discovered, after three days of search, that among the priestly group, there were none of the Levites other than the priests. The idea is that while there were some who were from the family of Aaron in the crowd, and hence composed a group of priests, yet the tribe of Levi in general was not represented. They would be needed for the more rugged service about the temple activities.

Ezr 8:16-17. Then sent I means Ezra summoned these men into his presence from the crowd that was there at Ahava. The first 9 men named were called chief or leading men. That would apply especially to their personal influence or prestige. The next 2 men were distinguished for their mental ability. These 11 men were sent with a commission to contact Iddo, another leading man at Casiphia, which was a district nearer the headquarters of the realm. The message to Iddo was that he should send along some ministers for the house of God, at which they were expecting to arrive. This word minister is what was indicated by the mention of Levites in Ezr 8:15. Please reread the comments in that place. The Nethinims were another group of servants that had been distinguished in the days of Solomon.

Ezr 8:18-19. By the good hand means God took a hand in the affair for their good. Such assistance guaranteed them the proper selection of a man, and consequently the man chosen had a pure lineage back to Levi, the head of the special tribe.

Ezr 8:20. Lest we forget the information regarding the Nethinims, I shall here repeat it as far as can be learned from the sources. Smith’s Bible Dictionary says this:

“Nethinims (given, dedicated). As applied specifically to a distinct body of men connected with the services of the temple, this name first meets us in the later books of the Old Testament in 1 Chronicles, Ezra and Nehemiah. The word and the ideas embodied in it may, however, be traced to a much earlier period. As derived from the verb nathan, i. e. give, set apart, dedicate, it was applied to those who were specially appointed _ to the liturgical [religious ceremonies] offices of the tabernacle.”

Young ‘says they were “a class of persons employed as servants or assistants to the Levites; probably the Gibeonites and others reduced to servitude.”

Schaff-Herzog Encyclopaedia gives us the following:

“Different from the Levites were the Nethinims, who performed the menial [less dignified but honorable] work for the Levites: hence they are mentioned along with the Levites (1Ch 9:2; Ezr 7:24). The original stock of the Nethinims were probably the Gibeonites, whom Joshua made ‘hewers of wood, and drawers of water’ (Jos 19:27). The Nethinims of 1Ch 9:2, Ezr 2:43, were probably sprung from captives taken by David in the later wars, who were assigned to the service of the tabernacle, replacing possibly the Gibeonites, who had been slain by Saul (2Sa 21:1). Undoubtedly these Nethinims were obliged to keep the Mosiac law. From Neh 10:29 we know that such was the case in the post-exilian [after the exile] period.”

From this information we can see that the term is not a racial or religious one, but one of social state. Such a group of servants might have come out of any order of persons who were brought into a state of servitude as described. In the case now before us, there were 220 of them and they were listed according to their individual names. Ezra had sent back for some of the Levites to join the expedition, and these Nethinims very properly accompanied them.

Fuente: Old and New Testaments Restoration Commentary

the river that runneth: Ahava is supposed to be the river Adiava, which, with the Diava, is said by Ammianus to have given name to Adiabene, a province of Assyria, through which they flowed into the Tigris. These rivers were also called respectively, Anzabas and Zabas, the Caprus and Lycus of Ptolemy; the former of which he places, at its source, in long. 79 degrees, lat. 39+ degrees, and at its junction with the Tigris, in long. 79+ degrees, lat. 36 degrees 6 minutes; and the latter, at its source, in long 78 degrees, lat. 39 degrees; and where it falls into the Tigris, in long. 79 degrees, lat. 36+ degrees. They are now called the Great and Little Zab, or the Zabein, i.e., the two Zabs, which, says Ibn Haukal, “are considerable streams, each about half as large as the Dejleh – or Tigris. They rise among the mountains of Azerbaijan: of these, the larger is that which runs towards Haditheh. These streams form part of the Tigris, and water the district of Semerah.” Psa 137:1, Eze 1:1, Eze 3:15, Act 16:13

Ahava: Ezr 8:21, Ezr 8:31

abode: Heb. pitched

and found: Ezr 8:2, Ezr 7:7, Ezr 7:24

Reciprocal: Neh 12:27 – out Jer 31:6 – Arise

Fuente: The Treasury of Scripture Knowledge

Ezr 8:15. To the river that runneth to Ahava Or the river of Ahava, as it is called, Ezr 8:21; Ezr 8:31. By comparing of these places, it seems that Ahava was the name both of the river and of the town or place by which it ran. Either this was that river of Assyria, which other writers call Adiava, or Diava, which ran along the Adiabene, upon which Ptolemy places the city of Abane, or Aavane; or some other river which ran into the Euphrates. Here, some imagine, was the country which (2Ki 17:24) is called Ava, from whence the king of Assyria translated the people called Avites into Palestine, and in their room settled some of the captive Israelites. It was a common thing for those who travelled from Babylon to Jerusalem, in order to avoid the scorching heat of the desert of Arabia, to shape their course northward at first, and then turning westward, to pass through Syria into Palestine. But Ezra had a further reason for his taking this route; for, as he intended to get together as many Israelites as he could, to carry along with him to Jerusalem, he took his course this way, and made a halt in the country of Ava, or Ahava, from whence he might send emissaries, to a place afterward mentioned, to invite such Jews as were there to come and join him. See Calmets Dict. on the word Ahava. And found there none of the sons of Levi To wit, who were simple Levites, and not priests; and therefore the Levites mentioned Ezr 7:7, by anticipation, were not yet come to him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Ezr 8:15-30. The Gathering together of the Exiles at Ahava.The narrative is told here in the first person.

Ezr 8:15. Ahava: cf. Ezr 8:21; Ezr 8:31; this seems to have been a place which gave its name to one of the many canals constructed in Babylonia for irrigation purposes.none of the sons of Levi: as the main object of the return was the resuscitation of the Temple worship the Levites were, of course, indispensable.

Ezr 8:17. Casiphia: the exact locality is unknown; there appears to have been a colony of Levites and Nethinim here.

Ezr 8:25 f. The amount of money here mentioned, equivalent to nearly a million pounds sterling, is a characteristic exaggeration on the part of the Chronicler.

Fuente: Peake’s Commentary on the Bible

8:15 And I gathered them together to the {c} river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.

Fuente: Geneva Bible Notes

The recruiting of Levites to return 8:15-20

The returnees assembled on the banks of the Ahava waterway that flowed through the district of Babylon that bore the same name. The site is presently unknown.

". . . Babylonia was crisscrossed by a network of irrigation canals that tapped the water of the Euphrates and flowed toward the Tigris, which had a slightly deeper bed." [Note: Vos, p. 65.]

No Levites had volunteered to return to Judah. In view of his plans for the restoration, Ezra needed more Levites than those already in Judah. Due to his recruiting efforts in Casiphia (site unknown, probably a district of Babylon), 38 Levites and 220 temple servants joined the immigrants. One writer estimated the total number of men who returned with Ezra as about 1,700-plus women and children. [Note: Laney, p. 126.] Another calculated the total number of men, women, and children as between 4,000 and 5,000. [Note: Martin, p. 667.]

Chronology of Ezra 7-10

Year	Month	Event
458	1	Ezra led 1,700 men out of Babylon (Ezr 7:1; Ezr 7:8). Ezra’s party left the Ahava waterway.
	2
	3
	4
	5	Ezra’s party arrived in Jerusalem. Shecaniah proposed a solution to the mixed marriages problem.
	6
	7
	8
	9	The Jews agreed to dissolve their mixed marriages.
	10
	11
	12	The Jews finally dissolved 113 mixed marriages.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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