The books of Ezra and Nehemiah hold much confusion for Biblical scholars, as far as chronology is concerned. Some conclude Ezra and Nehemiah were contemporaries, while others believe Ezra arrived in Jerusalem over 50 years after Nehemiah’s ministry. Actually, the chronology of the books is very simple, IF, and only if, one decides with Jesus’ conclusion that scripture cannot or must not be read in a manner that forces it to contradict itself (John 10:35). In other words, one must labor to find a way in which two or more passages of scripture will not contradict. If this is done successfully, one would probably hold the truth of the matter in mind. How is this so, or why must this be done? It is because names of places have changed; sometimes people are known by more than one name; indeed, worldviews change from one age to another, so how one looks at something said in the scriptures triggers a different context of understanding than the original. Therefore, if one labors to understand the original meaning of the text, vis-à-vis what it meant to the original audience, one may very well be rewarded with the truth.
Reading genealogies is so boring; isn’t that true? Yet, from time to time, depending on the context of one’s study, they are very revealing. For example, none of the names that we find written in Ezra 8:1-14 are recorded in either the Book of Ezra or the Book of Nehemiah as having assisted in the rebuilding projects of either the Temple of God or the walls surrounding Jerusalem. That should come as a surprise for anyone who believes that the Decree of Artaxerxes had anything to do with either building project, and there are Biblical scholars who believe the decree permitted the building project to continue to its conclusion. Nevertheless, if none of the folks that Artaxerxes released to rebuild the Temple or the city are found to have participated in that labor, how can anyone conclude the Decree of Artaxerxes had anything to do with the Seventy Weeks Prophecy of Daniel 9:24-27?
The labor of building the Temple began with Zerubbabel, the governor of Judah, and Joshua, the high priest. It was they and those with them who rebuilt the Altar of God on the Feast of Trumpets, immediately following their coming to Jerusalem after being released by Cyrus from their captivity in Babylon (Ezra 3:1-3), and the Seventy Weeks Prophecy begins there. Moreover, the project of rebuilding the Temple continued from the second month of the second year, after being released from Babylon (Ezra 3:8). Additionally, the text claims that, after both the leaders and the rest of the men who came out of the captivity, vis-à-vis the folks listed in the genealogy found in chapter two of the Book of Ezra, laid the foundations of the Temple, they paused to celebrate the fruit of their labor (Ezra 3:8-13). Nevertheless, after about a year or two, and after no little frustration created by the Samaritans, the labor ceased by the order of Cambyses, king of Persia (Ezra 4:1-6).
It didn’t begin again until the coming of Nehemiah, and it is reveled in his account that the building project included the rebuilding of Jerusalem’s walls (Nehemiah 4:1-7). Moreover, those who took part on this building project included the folks of the generation that was born in Judah after the children of the captivity returned to Jerusalem from Babylon, and they are listed in chapter three of the Book of Nehemiah! In each case, the name mentioned lists his father/grandfather as being one of those who returned to Jerusalem from Babylon with Zerubbabel, the governor, and Joshua, the high priest.[1] Genealogies are boring to read, but they are important to show some very important things, including the timeframe, showing when certain events occurred, and who was involved. So, let me repeat, none of the names listed in Ezra 8:1-14 who returned with Ezra in the seventh year of Artaxerxes, the king of Persia (cp. Ezra 7:7), participated in the building project at Jerusalem. What can we conclude from this point? The conclusion of the matter is that Ezra and company arrived after the building project was over. The Temple was already completed, and its dedication was celebrated a year prior to the release of Ezra (Ezra 6:15-18). Moreover, the city and its walls were also complete, and Ezra and company arrived in Jerusalem just in time (a few weeks prior), to participate in the celebration of dedicating the walls of Jerusalem (Nehemiah 12:27, 35-36).
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[1] For example, Eliashib, the officiating high priest during the days when Nehemiah was in authority over the building project at Jerusalem, helped build the wall beginning at the Sheep Gate (Nehemiah 3:1). He was the grandson of Joshua the high priest, who had come up from the captivity (Nehemiah 12:10; cp. Ezra 2:2). Meremoth built the wall near the Fish Gate (Nehemiah 3:3), and he was the son of Urijah (Nehemiah 3:4), the son of Koz (cp. Ezra 2:61), and so on.
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146 responses to “The Chief Men Who Returned with Ezra”
[…] mosckerr Uncategorized August 29, 2024 2 Minutes The Chief Men Who Returned with Ezra […]
Coming from an atheist, I wouldn’t expect you to believe there was such a thing. It is your worldview. Please keep in mind that what makes sense to you does not, necessarily, make sense to me. I have a different worldview than you.
As I read the scriptures, the entire Decalogue was written by the finger of God. Of course men wrote down the word of God, but as an atheist, how could you ever believe **GOD** guided their writing. There is some indication in the prophets that he dictated what they preached to the people and wrote down. But, how could an atheist ever believe such a thing. Of course, it makes no sense to you. What I find surprising is that you seem to believe that your interpretation is the only thing that could make sense!
Never said I was a communist “atheist”. Said I am an atheist praise G-d! Big but subtle difference. Torah has no belief system to believe in some theological Creed determined God. Torah defines faith as the pursuit of judicial justice. Just that simple. Witnesses who show up in a courtroom and say I believe this or that – thrown out of court immediately. A witness must have seen something connected to the Case heard before the Court. Gossip compares to accepting bribes.
Yes Xtians love their טיפש פשט\\bird brained literal reading of their Bible translations. Torah common law does not function in this manner.
Paul preached to Goyim, your not under the law. But he failed to clarify his religious propaganda rhetoric by differentiating between Jewish common law from Roman statute law. Two completely different legal systems. The church never made this מאי נפקא מיא\\What’s the distinction between the two understanding. (Understanding defines as: discernment between like from like. A white shirt and a tzitzit (tassels hanging from the four corners of a garment) both the color white, but the shirt just a shirt. Whereas tzitzit a Torah commandment. Therefore white cannot define the word white. Torah requires scholars to make this דיוק\logical inference. Such logic totally alien to Goyim.
The Talmud teaches that the Torah speaks in the “language of Men”. Goyim never grasped how the Torah teaches prophetic mussar through common law. Common law in Torah Hebrew: משנה תורה. The 5th Book of the Written Torah has the name משנה תורה. The innovation of the 5th Book, it teaches common law precedent to interpret and grasp prophetic mussar concealed and hidden within the language of the other 4 Books of the Written Torah. No Xtian scholar ever grasped this fact of Torah common law. Hence what I write and share with you seems totally absurd and off the wall.
Common law works by means of precedents. The Hebrew of precedent: בנין אב. A key attribute of Jewish Oral Torah logic. Goyim know nothing, not in 2000+ years of reading their bible translations concerning Torah common law logic.
The T’NaCH and Talmud, compare to a hand within a leather glove. Both function as the seal source basis of Jewish customs and cultural practices. That’s why Jews who love our cultural inheritance and seek to pass this inheritance to our children, known as the mitzva of kiddushin. Goyim have never heard of this Torah commandment, despite reading their bible translation from cover to cover repeatedly.
Goyim love their word rhetoric nonsense. Anciient Greek philosophy instructed the elite in how to employ rhetoric to rule the masses. Hence Marx called religion the “opium of the masses”.
Never in 2000+ years has the church ever defined from the Torah itself how the key term “Prophet”, its Torah definition. The same equally applies with the term “Love”. The Church addicted to their opium rhetoric drugs.
T’NaCH Common Law has nothing to do with a belief system. Belief systems define Goyim avoda zarah. The creed of church Trinity nonsense or Muslim Muhammad is a prophet and only one God Allah. This latter theological dogmatism profanes the 2nd Sinai commandment. If only one God/Allah then the commandment not to worship other Gods totally in vain.
Oral Torah and only Oral Torah correctly interprets the revelation of the Written Torah. For example: the 10 commandments. Twice repeated in the 2nd and 5th Books of the Torah. Both stand on the precedent of the 10 plagues inflicted upon Par’o and Egypt. Herein defines how Torah common law exposes hidden Oz behind the curtain. This revelation known as Prophetic Mussar.
[…] mosckerr Uncategorized August 29, 2024 2 Minutes The Chief Men Who Returned with Ezra […]
According to Torah, the Jews–all Jews–were supposed to be priests of the Almighty, but standing between the Almighty and whom? It seems to me, the “whom” is the Goyim, or the nations. You seem to have a very low opinion of the same folks God had originally planned to set you over (authorities) as priests. Just an observation, but am I wrong?
Secondly, I’m not certain I understand the difference between a “communist atheist” and an “atheist” who praises God. Assuming you actually believe in the existence of a supernatural Supreme Being, would you mind turning to the 31st chapter of that fifth book of Torah. Moses addresses the elders of the camp and tells them what would occur in their latter days, because he knew the nation wouldn’t be faithful to the Law. Verse-29 “For I know that, when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in time to come misfortune will befall you for having done evil in the sight of יהוה, whom you vexed by your deeds.” Christian translations contain the words “latter days”. His song is in the 32nd chapter. The point is, from the beginning it was predicted the Jews would not be faithful, except for the remnant. Yet, you seem so willing to pass judgment upon all the nations, saying only you, the nation (that was predicted to be unfaithful) have it right. Shouldn’t that give you pause?
For nearly 2000 years you, as a people, had no national land. You were a people without a country! Why? Why did God do that to you. What did you do, as a nation, to deserve such judgment? — if you and only you have it right?
Concerning the second commandment, the “gods” refer to men in authority. We are to place the GOD above all other gods (men in authority). The tendency is for men to follow men in authority. God says, don’t do that, if it is against what I tell you. It is not so clear in the Tanakh, but the Goyim translate it as, “God stands in the congregation of the mighty, and judges among the gods” (Psalm 82:1), and then goes on to say that these “gods” took bribes and judged against the poor. There are no “gods” with GOD in the sense that there are divine beings in competition with him. He is God and God alone. All authority, including that possessed by men, comes from him.