Ezra 2:63

Ezr 2:63 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.

Ver. 63. And the Tirshatha said unto them] i.e. Zerubbabel, the chief magistrate, a man of great power and no less courage, who would not be guilty of passive injustice.

That they should not eat of the most holy things] Make a gain of the priesthood, which they had slighted when nothing was to be obtained by it. Now they should neither do the work nor have the means. Caietan commenting upon Matthew, then when the French soldiers brake into Rome, and made a scorn and prey of the Popish clergy, acknowledged that it was a just hand of God upon them, because they were grown unsavoury salt, good for little else but to look after the rights and revenues of the Church.

Till there stood up a priest with Urim and Thummim] That is, never, or not in haste. Some faint hopes the governor might have that such an ephod with Urim and Thummim, as was now burnt or otherwise lost, might be had again, but it seemed not very likely. The great High Priest was now at hand, and the ceremonials to cease shortly.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ezr 2:63. The Tirshatha — The governor or king’s commissioner, namely, Zerubbabel: whence Nehemiah is so called, Neh 8:9; Neh 10:2. That they should not eat of the most holy things — That they should not partake of the sacrifices offered for sin, nor of the right shoulder of peace- offerings, nor of the show-bread; which were all most holy, and the portion of the priests alone. Till there stood up a priest with Urim and Thummim — Till the Lord himself should show, by an answer given to some high- priest, inquiring of him by Urim and Thummim, as had been anciently done, whether they were of the line of Aaron or not. But as God had ceased to give an answer this way long before this time, therefore, it was as much as to say, that as their names were not found in the authentic genealogical registers of the priests, they should for ever be excluded, till some divine oracle pronounced them to have a right to the priesthood. Hereby it appears, that the Urim and Thummim were lost in the destruction of the city and temple, though the Jews fed themselves with hopes of recovering them, but in vain. And by the want of that oracle, they were taught to expect the great oracle, the Messiah.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Read Exod. 28:30.

This is a Chaldean name, and signifieth him that hath authority over others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Tirshatha--a title borne by the Persian governors of Judea (see also Neh 7:65-70; Neh 8:9; Neh 10:1). It is derived from the Persian torsh ("severe"), and is equivalent to "your severity," "your awfulness."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 63. The Tirshatha] This is generally supposed to be Nehemiah, or the person who was the commandant; see Neh 8:9; Neh 10:1, for the word appears to be the name of an office. The Vulgate and Septuagint write it Atershatha, the Syriac and Arabic render it the princes of Judah. Some suppose the word to be Persian, but nothing like it of the same import occurs in that language at present. If, as Castel supposed, it signifies austerity, or that fear which is unpressed by the authority of a governor, it may come from [Persian] ters, FEAR, or [Persian] tersh, ACID, the former from [Persian] tarsidan, to FEAR or DREAD.

Should not eat of the most holy things] There was a high priest then, but no Urim and Thummim, these having been lost in the captivity.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(63) Tirshatha.—Interchangeable with Pechah, or governor, as Zerubbabel is called in chapter 5:14 and always in Haggai. It is probably an old Persian term, signifying “The Feared.”

With Urim and with Thummim.—See Exo_28:30. They were pronounced to be excluded from priestly functions. Without ark or temple, the people had not as yet that special presence of Jehovah before which the high priest could “inquire of the Lord by Urim and Thummim.” Zerubbabel might hope that this privilege would return, and thought the official purity of the priestly line of sufficient importance for such an inquiry. But the holy of holies in the new temple never had in it the ancient “tokens “; and by Urim and Thummim Jehovah was never again inquired of.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

63. the Tirshatha] This title is here and in Neh_7:65; Neh_7:70 apparently applied to Zerubbabel: Haggai his contemporary calls him ‘Pekhah’ (= Governor), see Hag_1:1; Hag_1:14; Hag_2:2; Hag_2:21. In the same way Nehemiah, who is called the Tirshatha, Neh_8:9; Neh_10:1, is also spoken of as ‘Pekhah’ in Neh_12:26. ‘Pekhah’ was the Babylonian, ‘Tirshatha’ the Persian title for a local or provincial governor. The governors were subject to the satraps, the satraps were responsible to the king.

The word ‘Tirshatha’ is said to be the same as the Persian ‘tarsâta’, from ‘tars’ to fear, and to denote complimentarily the awe which the office inspired.

That the ‘Tirshatha’ here mentioned was Zerubbabel is rendered probable by the nature of the prohibition contained in this verse, which none but a native Governor or the High-priest himself would have issued.

that they should not eat of the most holy things] The priests were especially required to eat of the ‘meal-offering’ (Lev_2:3; Lev_2:10; Lev_6:18), the sin offering (Lev_6:26), the guilt offering (Lev_7:6), and of the peace offering (Lev_7:31-34). Certain portions were set aside for the sons of Aaron. The prohibition therefore refers to the ceremonial rules already in force. ‘The most holy things’ is a phrase which can best be illustrated from Num_18:9-11.

The consecration of a priest was accompanied by the sacrifice of a ram which Aaron and his sons should eat. Exo_29:33-37.

A priest excluded from eating of ‘the most holy things’ was therefore only a priest by title and lineage. He could not be consecrated (see Exodus 29), he could not offer sacrifices, he could not enter the holy place.

He was excluded apparently more rigidly than the priest ‘that hath a blemish’, who was forbidden to ‘come nigh to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy. Only he shall not go in unto the veil, nor come nigh unto the altar’ (Lev_21:21-23).

The distinction here made between the ‘most holy’ and the ‘holy’ is important. ‘The most holy’ included the shewbread, the incense, the sin and guilt offering, the drink offering. ‘The holy’ comprised the thank-offering, the firstlings of herd and flock, the first-fruits, the tithe. Of ‘the holy’ things members of the priests’ families might partake. But ceremonial cleanness was in all cases needed.

The declaration of ‘defilement’ excluded those who were defiled from a source of priestly income as well as from the dignity of priestly occupation.

till there stood up a priest with Urim and with Thummim] In former times the High-priest had enquired of the Lord by Urim and Thummim. After the Captivity, the High-priest had no Urim and Thummim. The Urim and Thummim, along with the Ark, the Shechinah, the Holy Fire, the Spirit of Prophecy, the Oil of Anointing constituted the chief points, for the absence of which the Jews of later times deplored the deficiency of Zerubbabel’s Temple as compared with that of Solomon.

The passages in which enquiry by Urim and Thummim is mentioned are Exo_28:30; Lev_8:8; Num_27:21; Deu_33:8; 1Sa_28:6. In none of these do we find any explanation of what the Urim and Thummim were. They have been identified with (a) stones in the High-priest’s breastplate, (b) sacred dice, (c) little images of ‘truth’ and ‘justice’ such as are found hung round the neck of an Egyptian priest’s mummy.

The writers of the Scriptures have abstained from explanation either because they shrank from making generally known what was regarded with mystery and awe, or because they presupposed their readers’ familiarity with the thing referred to.

The want of Urim and Thummim is not, as Ewald supposed, due to any technical defect in Jeshua’s claim to High-priestly dignity (such as that he was not his father’s eldest son). And this passage tacitly contradicts the assertion of Josephus, that the Urim and Thummim only first failed in the Maccabean era.

The Tirshatha indefinitely postponed the decision. Where documentary proofs were wanting, none but one favoured with Divine perception could pronounce sentence. The words are of importance because they testify to the feeling that the people felt the need of revelation from God, and that they looked forward to the coming of some great High-priest to whom God should make Himself known. They point forward to the coming of the High-Priest ‘full of grace and truth’.

Compare 1Ma_4:46 ‘Until there should come a prophet to show what should be done with them’, 1Ma_14:41 ‘Until there should arise a faithful prophet.’

The words ‘Urim’ and ‘Thummim’ mean ‘Light’ and ‘Perfection.’ The LXX renders them in this passage by τοῖς φωτίζουσιν καὶ τοῖς τελείοις; more generally by δήλωσις or δῆλοι and ἀλήθεια.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So that the far greatest part of them must walk on foot, since these can be thought to be little more than sufficient to carry their goods or baggage; some copies of the Vulgate Latin read six hundred and thirty six horses (c).

(c) Ed. of Sixtus V. and the Lovain in James's Contrariety of Popish Bibles, p. 295.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Tirshatha - i. e., Zerubbabel. See margin. The word is probably old Persian, though it does not occur in the cuneiform inscriptions. Some derive it from a root “to fear.” See the introduction to the Book of Ezra, first note.

A priest with Urim and with Thummim - See Exo 28:30 note. According to the rabbinical writers, the second temple permanently lacked this glory of the first. Zerubbabel, it would seem by the present passage (compare Neh 7:65), expected that the loss would be only temporary.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Athersatha. Protestants’ marginal note, "the governor," (Haydock) in the Persian language. (Du Hamel) --- Nehemias had this title, 2 Esdras viii. 9. (Haydock) --- It means "a cup-bearer." (Calmet) (Menochius) --- 3 Esdras, "And Nehemias, who is also Atharias, said unto them, that they should not partake of the holy things, till a high priest, clothed with manifestation and truth, should arise." (Haydock) --- Learned. Hebrew, "with Urim and Thummim." We do not find that God had been consulted, in this manner, since the time of David: and the Jews inform us that the ornament was not used after the captivity, (Calmet) as it had been, perhaps, concealed with the ark, by Jeremias, 2 Machabees ii. 4. (Tirinus) --- Nehemias hoped that it would be soon recovered. In the mean time, he followed the spirit of the law, but with additional rigour, as it permitted such priests to eat consecrated meats, Leviticus xxi. 22. It seems that this decision is out of its proper place, since Nehemias came 80 years after Zorobabel. (Calmet) --- But he might have been present on this occasion, (Haydock) though he returned afterwards to Babylon, where he officiated as cup-bearer to the king. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Tirshatha, i.e. the governor, to wit, Zerubbabel; whence Nehemiah also is so called, Neh 8:9; 10:1.

Till there stood up a priest with Urim and with Thummim; that this point, which could not be found out by any human skill or industry, might be determined by Divine direction. Hereby it appears that the Urim and Thummim were lost in the destruction of the city and temple, though the Jews fed themselves with hopes of recovering them, but in vain. Of the Urim and Thummim, see Exo 28:30 Num 27:21; 1Sa 23:9.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

63. The Tirshatha — A Persian title of the governor of a district, and, according to Gesenius: equivalent to Your Severity, or Dread Sovereign. Nehemiah is called Tirshatha, (Neh_8:9; Neh_10:1,) and this title is sometimes interchanged with פחה, governor. Comp. especially Neh_12:26. In our text the title Tirshatha is to be understood of Zerubbabel, not, as some have supposed, of Nehemiah.

Not eat of the most holy things — For strangers could no more lawfully eat of the hallowed things, such as the remnant of the meat offering, (Lev_2:3,) than they could minister at the altar. Compare marginal references.

A priest with Urim — By whom the uncertain genealogy might be settled, and the divine will in the matter be determined. In the former times such matters had been settled by inquiring through those Urim and Thummim on the ephod of the high priest. See 1Sa_30:7-8, and notes on Exo_28:30, and Jos_1:1. From this verse it appears that these sacred media of learning the divine counsel had been lost during the captivity, and we have no reliable record that they were ever replaced.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Tirshatha. As "Shesh-bazzar" was the Babylonian name of Zerub-babel, (Ezr_1:8) so "the Tirshatha" seems to have been his Persian title. The word is probably a participial form from tars or tarsa, to fear," and means literally "the Feared." It is used only by Ezra and Nehemiah. (Neh_7:65 Neh_8:9) Haggai calls Zerubbabel uniformly pechah, "governor. (Hag_1:1, 14 2:2, 21) They should not eat of the most holy things. The priests" portion of the offerings, called "most holy" in Lev_2:2, Lev_2:10, is intended. Of this no "stranger" might eat (ibid. 22:10). Till there stood up a priest with Urim and Thummim. Zerubbabel evidently expected that the power of obtaining direct answers from God by means of the Urim and Thummim, whatever they were, (see note on Exo_28:30) which had existed in the pre-captivity Church, would be restored when the Church was re-established in its ancient home. The doubt whether the families of Habaiah and Coz (or Haccoz) belonged to the priestly class or no might then be resolved. But Zerubbabel"s expectation was disappointed. The gift of Urim and Thum-mira, forfeited by disobedience, was never recovered.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Tirshatha - The governor, Zerubbabel. With Urim, &c. - That this point which could not be found out by human skill, might be determined by Divine direction. Hereby it appears that the Urim and Thummim were lost in the destruction of the city and temple, tho' the Jews fed themselves with hopes of recovering them, but in vain. And by the want of that oracle, they were taught to expect the great oracle, the Messiah.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Tirshatha, the secular governor of the community, i.e., as is obvious from a comparison of Neh 7:65 with Neh 7:70, Zerubbabel, called Hag 1:1 יהוּדה פּחת. תּרשׁתא, always used with the article, is undoubtedly the Persian designation of the governor or viceroy. Nehemiah is also so called in Neh 8:9 and Neh 10:2, and likewise הפּחה, Neh 12:26. The meaning of the word is still matter of dispute. Some derive it from the Persian trsı̂dn, to fear, and trs, fear = the feared or respected one (Meier, Wurzelb. p. 714); others from Persian trš, acer, auster, the strict ruler; others, again (with Benfey, die Monatsnamen, p. 196), from the Zend. thvôrestar (nom. thvôresta), i.e., praefectus, penes quem est imperium: comp. Gesenius, thes. p. 1521. The Tirshatha decided that they were not to eat of the most holy things till there should arise a priest with Urim and Thummim, i.e., to give a final decision by means of Urim and Thummim. עמד, according to the later usage of the language, is equivalent to קוּם, comp. Dan 8:3; Dan 11:2, and other places. The prohibition to eat of the most holy things (comp. on Lev 2:3) involved the prohibition to approach the most holy objects, e.g., the altar of burnt-offering (Exo 29:37; Exo 30:10), and to enter the most holy place, and thus excludes from specific priestly acts: without, however, denying a general inclusion among the priestly order, or abolishing a claim to the priestly revenues, so far as these were not directly connected with priestly functions. On Urim and Thummim, see on Exo 28:30. From the words, "till a priest shall arise," etc., it is evident that the then high priest was not in a position to entreat, and to pronounce, the divine decision by Urim and Thummim. The reason of this, however, need not be sought in the personality of Joshua (Ewald, Gesch. iv. 95), nor supposed to exist in such a fact as that he might not perhaps have been the eldest son of his father, and therefore not have had full right to the priesthood. This conjecture rests upon utterly erroneous notions of the Urim and Thummim, upon a subjectivistic view, which utterly evaporates the objective reality of the grace with which the high priest was in virtue of his office endowed. The obtainment of the divine decision by Urim and Thummim presupposes the gracious presence of Jahve in the midst of His people Israel. And this had been connected by the Lord Himself with the ark of the covenant, and with its cherubim-overshadowed mercy-seat, from above which He communed with His people (Exo 25:22). The high priest, bearing upon his breast the breastplate with the Urim and Thummim, was to appear before Jahve, and, bringing before Him the judgment of Israel, to entreat the divine decision (Exo 28:30; Num 27:21). The ark of the covenant with the mercy-seat was thus, in virtue of the divine promise, the place of judgment, where the high priest was to inquire of the Lord by means of the Urim and Thummim. This ark, however, was no longer in existence, having been destroyed when Solomon's temple was burned by the Chaldeans. Those who returned with Zerubbabel were without the ark, and at first without a temple. In such a state of affairs the high priest could not appear before Jahve with the breastplate and the Urim and Thummim to entreat His decision. The books of Samuel, indeed, relate cases in which the divine will was consulted by Urim and Thummim, when the ark of the covenant was not present for the high priest to appear before (comp. Sa1 23:4, Sa1 23:6, Sa1 23:9, etc., Sa1 14:18); whence it appears that the external or local presence of the ark was not absolutely requisite for this purpose. Still these cases occurred at a time when the congregation of Israel as yet possessed the ark with the Lord's cherubim-covered mercy-seat, though this was temporarily separated from the holy of holies of the tabernacle. Matters were in a different state at the return from the captivity. Then, not only were they without either ark or temple, but the Lord had not as yet re-manifested His gracious presence in the congregation; and till this should take place, the high priest could not inquire of the Lord by Urim and Thummim. In the hope that with the restoration of the altar and temple the Lord would again vouchsafe His presence to the returned congregation, Zerubbabel expected that a high priest would arise with Urim and Thummim to pronounce a final decision with regard to those priests who could not prove their descent from Aaron's posterity. This expectation, however, was unfulfilled. Zerubbabel's temple remained unconsecrated by any visible token of Jahve's presence, as the place where His name should dwell. The ark of the covenant with the cherubim, and the Shechinah in the cloud over the cherubim, were wanting in the holy of holies of this temple. Hence, too, we find no single notice of any declaration of the divine will or the divine decision by Urim and Thummim in the period subsequent to the captivity; but have, on the contrary, the unanimous testimony of the Rabbis, that after the Babylonian exile God no longer manifested His will by Urim and Thummim, this kind of divine revelation being reckoned by them among the five things which were wanting in the second temple. Comp. Buxtorf, exercitat. ad historiam Urim et Thummim, c. 5; and Vitringa, observat. ss. Lib. vi. c. 6, p. 324f.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Urim

(See Scofield "Exo 28:30").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Hattirshatha That is Nehemiah, the son of Hachaliah (Neh. 8:9), and our Rabbis said (Yerushalmi Kid. 4:1) that he was named Hattirshatha because the Sages permitted him (הָתֵּר) to drink (שָּׁתָּא) wine of gentiles because he was the king’s butler.

of the most holy sacrifices sin-offerings and guilt-offerings, like the other priests.

until a priest arises, etc. like a person who says to his friend, “Until the Messiah comes, this matter will not come about.” I cannot interpret it to mean: until a priest arises for the Urim and Tumim in the Second Temple, because we find in Yoma, chapter 1 (21b) that the Urim and Tumim were missing in the Second Temple.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.