Ездра 7:11

The commission given by Artachshasta to Ezra (Ezr 7:11), with a short postscript by Ezra (Ezr 7:27 and Ezr 7:28). - Ezr 7:11 The introductory title, "This is the copy of the letter," On פּרשׁגן, comp. Ezr 4:11, and on נשׁתּון, Ezr 4:7. Ezra is here, as also in the letter itself, Ezr 7:12, Ezr 7:21, and in Neh 8:9; Neh 12:26, called only הסּופר הכּהן, the priest, the scribe; in other places we find merely one title or the other: either the priest, Neh 10:10, Neh 10:16, Neh 8:2; or the scribe, Neh 8:4, Neh 8:13; Neh 12:36. To designate him according to his rank, as the priest, seems to have subsequently become more customary; hence in the first book of Esdras he is constantly called ὁ Ἱιερεύς. הסּופר is explained by the addition וגו דּברי ספר, scribe of the words of the law of Jahve and of His statutes to Israel, i.e., the scribe, whose investigations referred to the law of God. More briefly in Ezr 7:12 and Ezr 7:21 : scribe of the law. Ezr 7:12-13 The letter containing the royal commission is given in the Chaldee original. It is questionable what explanation must be given to גּמיר in the title. If it were the adjective belonging to דּתא ספר, we should expect the emphatic state גּמירא. Hence Bertheau combines it with the following וּכענת as an abbreviation, "completeness, etc.," which would signify that in the royal commission itself this introductory formula would be found fully given, and that all the words here missing are represented by וּכענת. This would be, at all events, an extremely strange expression. We incline to regard גּמיר as an adverb used adjectively: To the scribe in the law of God perfectly, for the perfect scribe, etc., corresponding with the translation of the Vulgate, doctissimo. The commission begins with an order that those Israelites who desire…

We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, in the usual form: Artaxerxes, King of kings. This however is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were king of all kings was to usurp his prerogative who hath all power both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of heaven (Ezr 7:12), a title which (it seems by this) Ezra valued himself by, and desired no other, no, not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's law than to be a peer or prince of the empire. Let us observe the articles of this commission. I. He gives Ezra leave to go up to Jerusalem, and as many of his countrymen as pleased to go up with him, Ezr 7:13. He and they were captives, and therefore they would not quit his dominions without his royal license. II. He gives him authority to enquire into the affairs of Judah and Jerusalem, Ezr 7:14. The rule of his enquiry was to be the law of his God, which was in his hand. He must enquire whether the Jews, in their religion, had and did according to that law - whether the temple was built, the priesthood was settled, and the sacrifices were offered conformably to the divine appointment. If, upon enquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting, Tit 1:5. Thus is God's law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by th…

7:11-26 In this letter, King Artaxerxes granted Ezra the power and responsibility to evaluate the situation in Jerusalem (7:14), present freewill offerings to God (7:15-20), obtain supplies and finances from local authorities (7:21-24), and institute judicial reforms (7:25-26).