Ezra 8:16

16. Then sent I for Eliezer, &c.] “For”. (a) The preposition in the original is sometimes found as the sign of the object: thus 2Ch_17:7, A.V., “he sent to his princes, even to Ben-hail”, R.V. “he sent his princes, even Benhail”, &c. This is the alternative rendering (“then sent I Eliezer”) of the Vulgate (misi Eliezer et Ariel et Semejam, &c.) and the Syriac, and gives the most natural sense. Ezr_8:16 then gives the general fact, Ezr_8:17 the details of the mission. (b) The rendering of the A.V., R.V. and LXX. (απέστειλα τῷ Ἐλεάζαρ) is quite literal: Ezr_8:16 then contains Ezra’s summons to these leading men: Ezr_8:17 the mission, with which he empowers them, upon their coming into his presence. Of these two renderings the first seems to give the better sense. It hardly seems suited to the context to mention that Ezra, who commanded the whole assembly, summoned to his presence certain leading men before sending them upon an important mission. On the other hand it was quite in keeping with Ezra’s position to despatch such men upon his errand at once; and while the first verse (Ezr_8:16) records the fact of the message and the names of the leading men, whom he sends, the second verse (Ezr_8:17) describes the object and purpose of the mission. The peculiar usage of the preposition is quite in character with the style of the Hebrew in the books. The probability that this is the correct rendering is increased by the variation in the reading of Ezr_8:17 (see note).

chief men] Literally ‘heads’: not ‘the heads’ referred to in Ezr_8:1, but certain leaders.

men of understanding] R.V. which were teachers. Marg. which had understanding. The word in the original occurs in Neh_8:7 (R.V. ‘caused … to understand’); 1Ch_15:22; 1Ch_25:7 (R.V. ‘skilful’); 2Ch_34:12 (R.V. ‘that … could skill of’).

Joiarib and Elnathan receive a distinguishing epithet corresponding to the ‘chief men’ applied to the other names. It is not probable that a merely general epithet describing mental capacity should be given to two out of the party of ten. The word therefore is better rendered “teachers”, describing their position, than ‘men of understanding’, describing their abilities (LXX. συνιέντας, Vulg. sapientes).

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.

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, chief men; also for Joiarib, and for Elnathan, men of understanding.

Ver. 16. Men of understanding] Of special note for their wisdom and eloquence; such as could present to the people good matter well habited, and could well express their expositions of the law, being themselves wise, and willing to wise others, as the Hebrew word signifieth, Dan 12:3. Men of understanding, and ready to instruct many, Dan 11:33. Such a man as this is worth his weight in gold,

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 8:16. Then sent I for Eliezer, &c. — To come to me, and go along with me to Jerusalem. He sent for these eleven persons, that he might employ them in a message to a place where he knew there were a great many Levites, as it follows in the next verse. Also for Joiarib and Elnathan, men of understanding — Who seem to have had more knowledge than pious zeal for God and his house, and solemn worship, which was confined to Jerusalem.

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

8:16-17 The Hebrew term translated men of discernment refers to those who could interpret and explain the Torah. These men were probably respected because of their expertise in Scripture (cp. Neh 8:8-9). Ezra commissioned them to use their influence to recruit more Levites.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

then sent I for Eliezer . . . with commandment unto Iddo the chief--Ezra sent this deputation, either by virtue of authority which by his priestly character he had over the Levites, or of the royal commission with which he was invested. The deputation was despatched to Iddo, who was a prince or chief of the Nethinims--for the Persian government allowed the Hebrews during their exile to retain their ecclesiastical government by their own chiefs, as well as to enjoy the privilege of free worship. Iddo's influence procured and brought to the camp at Ahava thirty-eight Levites, and two hundred twenty Nethinims, the descendants of the Gibeonites, who performed the servile duties of the temple.

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

(16) Men of understanding.—Teachers, and perhaps priests. These were joined with nine chief men as a deputation to Iddo.

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

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, men of understanding. These were all in the camp, in some part of it, to whom Ezra sent messengers to come unto him; three of them are of the same name; the first nine were men of chief note, rank, and dignity in their family, and the other two were noted for men of good sense, and that could speak to a case well, and so fit to be sent on such an affair as they were.

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, men of understanding. These were all in the camp, in some part of it, to whom Ezra sent messengers to come unto him; three of them are of the same name; the first nine were men of chief note, rank, and dignity in their family, and the other two were noted for men of good sense, and that could speak to a case well, and so fit to be sent on such an affair as they were.

Ezra 8:17

ezr 8:17

ezr 8:17

ezr 8:17And I sent them with commandment unto Iddo the chief, at the place Casiphia,.... Not a place by the Caspian sea, and near the Caspian mountains, as Munster, which was too far off to go and return in the time they must, see Ezr 7:9, but, as Jarchi, a place in Babylon so called, a village near it, or a parish or street in it, where Ezra knew lived many of the Levites and Nethinims, and where Iddo was the chief of the Levites, and over them both:

and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia; but Iddo was not one of the Nethinims; for he was chief of the Levites, and by his authority many of them were sent as well as of the Nethinims; but none of the latter were over the Levites, for they were servants to them, Ezr 8:20, but, according to Jarchi, the Nethinims are not at all intended in this clause, who reads the words:

to Iddo and Achim, (the name of a man with him; perhaps it may be better rendered, "to Iddo and his brother",)

who were appointed, or settled, in the place Casiphia; and with him De Dieu agrees, and so the Syriac version:

who dwelt in Casiphia: that they should bring unto us ministers for the house of our God; both Levites to be singers and porters there, and the Nethinims to wait on them.

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

Sent. Septuagint, "&c., "to Eliezer," &c., in order to give them his orders what to say to Eddo, who presided at Chasphia, as the sequel shews. --- Wise men, instructors of the people, (2 Paralipomenon xxxv. 3.; Calmet) Levites. (Menochius)

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).

Then sent I for Eliezer to come to me, and go along with me to Jerusalem. Men of understanding; who seem to have had more knowledge than pious zeal for God and his house and solemn worship, which was confined to Jerusalem.

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

16. Eliezer… Ariel… chief men — These were principal men among Ezra’s companions who had already assembled at Ahava, and whom he used as chief assistants. The nine first named are called chief men, probably from being the most distinguished and influential elders among them; the last two are distinguished as men of understanding, being skilled, probably, in the law, as Ezra was, and competent to instruct the people.

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

And I sent to Eliezer...the heads the great men.

the wise men Heb. מְבִינִים, lit. understanding. They were wise men.

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.