Cyrus king of Persia releaseth God’s people from their captivity, with license to return and build the temple in Jerusalem: and restoreth the holy vessels which Nabuchodonosor had taken from thence.
Cyrus king of Persia moued by divine inspiration, releaseth Gods people from captiuitie, with license to returne and build the Temple in Ierusalem: 7. restoring the holie vessel, which Nabuchodonesor had taken from thence.
1In the first year of Cyrus king of the Persians, that the word of the Lord by the mouth of Jeremias might be fulfilled, the Lord stirred up the spirit of Cyrus king of the Persians: and he made a proclamation throughout all his kingdom, and in writing also, saying:L'anno primo di Ciro re di Persia, affinchè si adempisse la parola del Signore pronunziata da Geremia, il Signore mosse l'animo di Ciro re di Persia: e fece pubblicare per tutto il suo regno, anche per iscritto, questo decreto:IN THE first yeare of Cyrus king of the Persians, that the word of our Lord by the mouth of Ieremie might be accomplishd, our Lord raysed vp the spirit of Cyrus king of Persians: and he made proclamation in al his kingdom, yea by wryting, saying:In anno primo Cyri regis Persarum, ut compleretur verbum Domini ex ore Jeremiæ, suscitavit Dominus spiritum Cyri regis Persarum: et traduxit vocem in omni regno suo, etiam per scripturam, dicens: 2Thus saith Cyrus king of the Persians: The Lord the God of heaven hath given to me all the kingdoms of the earth, and he hath charged me to build him a house in Jerusalem, which is in Judea.Ciro re di Persia dice così: Tutti i regni della terra sono stati dati a me dal Signore Dio del cielo, ed egli mi ha comandato di edificare a lui una casa in Gerusalemme, che è nella Giudea.Thus sayth Cyrus king of the Persians: Al the kingdomes of the earth hath the Lord the God of heauen geuen me, & he hath commanded me that I should build him a house in Ierusalem, which is in Iewrie.Hæc dicit Cyrus rex Persarum: Omnia regna terræ dedit mihi Dominus Deus cæli, et ipse præcepit mihi ut ædificarem ei domum in Jerusalem, quæ est in Judæa. 3Who is there among you of all his people? His God be with him. Let him go up to Jerusalem, which is in Judea, and build the house of the Lord the God of Israel: he is the God that is in Jerusalem.Chi tra voi appartiene al suo popolo? Sia con lui il suo Dio. Ed egli si metta in viaggio verso Gerusalemme, che è nella Giudea, ed edifichi la casa del Signore Dio d'Israele, egli è Dio quegli, che sta in Gerusalemme.Who is there among you of al his people? His God be with him. Let him goe vp into Ierusalem, which is in Iewrie, and build the house of the Lord the God of Israel, he is the God that is in Ierusalem.Quis est in vobis de universo populo ejus ? Sit Deus illius cum ipso. Ascendat in Jerusalem, quæ est in Judæa, et ædificet domum Domini Dei Israël: ipse est Deus qui est in Jerusalem. 4And let all the rest in all places wheresoever they dwell, help him every man from his place, with silver and gold, and goods, and cattle, besides that which they offer freely to the temple of God, which is in Jerusalem.E tutti quelli, che rimangono, in qualunque luogo facciano la loro dimora, gli assistano dal luogo, dove stanno, somministrando argento, e oro, e altre cose, e bestiami, oltre a quello, che spontaneamente offeriscono al tempio dì Dio, che è in Gerusalemme.And let al the rest in al places whersoeuer they dwel, let euery man of his place helpe him, with siluer and gold, and substance, and cattel, besides that which they offer voluntarily to the temple of God, which is in Ierusalem.Et omnes reliqui in cunctis locis ubicumque habitant, adjuvent eum viri de loco suo argento et auro, et substantia, et pecoribus, excepto quod voluntarie offerunt templo Dei, quod est in Jerusalem.
5Then rose up the chief of the fathers of Juda and Benjamin, and the priests, and Levites, and every one whose spirit God had raised up, to go up to build the temple of the Lord, which was in Jerusalem.E i capi delle famiglie di Giuda, e di Beniamin, e i sacerdoti, e i Leviti, e tutti quegli, a' quali il Signore toccò il cuore, si mossero per andare ad ergere il tempio del Signore, che era in Gerusalemme.And there rose vp the princes of the fathers of Iuda and Beniamin, & the Priestes, and Leuites, and euerie one, whose spirit God raysed vp, to goe vp to build the temple of our Lord, which was in Ierusalem.Et surrexerunt principes patrum de Juda et Benjamin, et sacerdotes, et Levitæ, et omnis cujus Deus suscitavit spiritum, ut ascenderent ad ædificandum templum Domini, quod erat in Jerusalem. 6And all they that were round about, helped their hands with vessels of silver, and gold, with goods, and with beasts, and with furniture, besides what they had offered on their own accord.E tutti quelli, che stavano ne' paesi all'intorno, misero nelle mani loro de' vasi d'argento, e di oro, e robe, e bestiami, e suppellettili, oltre alle offerte fatte spontaneamente.And al that were round about, did helpe their handes in vessels of siluer, and of gold, in substance, and beastes, in furniture, besides those thinges which they had offered voluntarily.Universique qui erant in circuitu, adjuverunt manus eorum in vasis argenteis et aureis, in substantia et jumentis, in supellectili, exceptis his quæ sponte obtulerant. 7And king Cyrus brought forth the vessels of the temple of the Lord, which Nabuchodonosor had taken from Jerusalem, and had put them in the temple of his god.E lo stesso re Ciro cavò fuori i vasi del tempio del Signore portati via da Gerusalemme da Nabucodònosor, e collocati da lui nel tempio del suo dio.King Cyrus also brought forth the vessels of the temple of our Lord, which Nabuchodonosor had taken of Ierusalem, and had put them in the temple of his God.Rex quoque Cyrus protulit vasa templi Domini, quæ tulerat Nabuchodonosor de Jerusalem, et posuerat ea in templo dei sui. 8Now Cyrus king of Persia brought them forth by the hand of Mithridates the son of Gazabar, and numbered them to Sassabasar the prince of Juda.Questi il re Ciro li fece trar fuora per le mani di Mitridate figliuolo di Gazabar, e numeratili ne fece la consegna a Sassabasar principe di Giuda.But Cyrus the king of Persians brought them forth by the hand of Mithridates the sonne of Gazabar, & numbred them to Sassabasar the prince of Iuda.Protulit autem ea Cyrus rex Persarum per manum Mithridatis filii Gazabar, et annumeravit ea Sassabasar principi Juda.
9And this is the number of them: thirty bowls of gold, a thousand bowls of silver, nine and twenty knives, thirty cups of gold,Ed ecco il numero di essi: Coppe di oro trenta, coppe di argento mille, coltelli ventinove, tazze di oro trenta,And this is the number of them; Phials of gold thirtie, phials of siluer a thousand, kniues twentie nine, goblettes of gold thirtie,Et hic est numerus eorum: phialæ aureæ triginta, phialæ argenteæ mille, cultri viginti novem, scyphi aurei triginta, 10Silver cups of a second sort, four hundred and ten: other vessels a thousand.Tazze di argento di seconda grandezza quattrocento dieci: altri vasi mille.goblettes of siluer of the second order, foure hundred tenne: other vessels a thousand.scyphi argentei secundi quadringenti decem, vasa alia mille. 11All the vessels of gold and silver, five thousand four hundred: all these Sassabasar brought with them that came up from the captivity of Babylon to Jerusalem.In tutto vasi di oro, e di argento cinque mila quattrocento: tutti questi li portò Sassabasar insieme con quelli, che tornavano dalla trasmigrazione di Babilonia a Gerusalemme.Al the vessels of gold and siluer, fiue thousand foure hundred: Sassabasar tooke al with them, that went vp from the transmigration of Babylon into Ierusalem.Omnia vasa aurea et argentea quinque millia quadringenta: universa tulit Sassabasar cum his qui ascendebant de transmigratione Babylonis in Jerusalem.
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Year of the World 3468, Year before Christ 536.
Haydock
In. Hebrew, "And (Calmet) or But in," as [in] 2 Paralipomenon 36:22. (Haydock)
Haydock
Thus the historical works are connected. Spinosa infers, from this book being inserted after Daniel in the Hebrew Bible, that the same author wrote both. But the order of the books in the Septuagint and Vulgate is far more natural, (Calmet) and this has often varied in Hebrew, etc. (Kennicott) See 2 Paralipomenon 36:23. (Haydock)
First. The design was only put in execution the following year. (The year of the world 3468.)
Calmet
Cyrus (Hebrew coresh, (Haydock) or Koresch) means "the sun," according to Ctesias and Plutarch. Josephus ([Antiquities?] 11:1.) informs us that this prince became a friend of the Jews, in consequence of having seen the prediction of Isaias (xliv. 28., and 45:1.) fulfilled in his own person. He took Babylon, the year of the world 3466, and established the Persian empire, which was subverted by Alexander. (Calmet)
Tirinus
He had before ruled over Persia 27 years, and only reigned three as sole monarch at Babylon. (Tirinus)
Du Hamel
The Lord; every good notion, even in infidels, proceeds from him. (Du Hamel)
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Haydock
Earth, which had belonged to the king of Babylon. (Haydock)
Menochius
This may be an hyperbole, or allusion to Isaias 45:1. (Menochius)
Calmet
The dominions of Cyrus were very extensive, (Xenophon, Cyrop. 1:and viii.) reaching from Ethiopia to the Euxine sea, etc. He acknowledges that he received all from the hand of God. Nabuchodonosor makes a similar confession of his supreme dominion; (Daniel 2:47.) and the potentates of Egypt and of Rome, procured sacrifices to be offered to him. But what advantage did they derive from this sterile knowledge of his divinity? since they did not honour him accordingly, but wished to join his worship with that of idols; though the force of miracles and of reason must have convinced them that there is but one God. (Calmet)
House, or temple, Isaias 44:28.
Haydock
Judea. So the Septuagint read, but the Hebrew has "Juda," all along. The whole country now began to be known by the former name. (Haydock)
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Haydock
He is the God, is placed within a parenthesis, by the Protestants. But the pagans might suppose that God was attached to this city, like their idols; and the temple was not yet begun. (Haydock)
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Calmet
Rest, who do not please to return. The Jews went at different times, and under the different leaders, Zorobabel, Esdras, and Nehemias. Many did not return at all. Cyrus allowed them full liberty. He permits money to be exported, particularly the half sicle, required [in] Exodus 30:13, and all voluntary contributions for the temple. (Grotius) (Calmet)
He also enjoins the prefects of the provinces, (ver. 6., and 1 Esdras 3:7.) whom Josephus styles "the king's friends," to forward the work; and he even designed to perfect it at his own expence, 1 Esdras 6:4.
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Haydock
Gazabar means, "the treasurer." (Hebrew; Syriac; Calmet; Protestants; 3 Esdras 2:10.) (Haydock)
Tirinus
Son is not in Hebrew, etc., (Menochius) and must be omitted. (Tirinus)
Tirinus
Sassabasar. This was another name for Zorobabel, (Challoner) given by the Chaldeans, as they changed the name of Daniel into Baltassar. (Eusebius, Praep. Evan. 11:3.) (Tirinus)
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Calmet
Knives. Septuagint, etc., "changes" of garments. (Calmet)
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Calmet
Sort. Septuagint and Syriac, "double;" yet of less value. (Calmet)
Kennicott
As no first sort had been mentioned, and some Latin manuscripts read 2410, agreeably to 3 Esdras 2:12., and the truth, (Hallet) it may be inferred that "thousands were expressed anciently by single letters, with a dot....over them." Afterwards, when numbers were expressed by words at length, the b being thus reduced to signify "two," was, of course, written shnim; but this word making nonsense with the following, has been changed into mishnim, a word not very agreeable to the sense here, and which leaves the sum total, now specified in the Hebrew text, very deficient for want of the 2000, thus omitted. (Kennicott, Dis. ii.)
Haydock
Josephus has, "30 golden cups, 2400 of silver." (Haydock)
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Calmet
Hundred. Only 2499 are specified. 3 Esdras reads, 5469. Josephus ([Antiquities?] 11:1.) differs from all, reading 5210; which shews that the copies have varied, and that the Hebrew is incorrect. (Calmet)
The use of numeral letters might cause this confusion. (Haydock) (Capel. 3:20, 13.)
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The first part. The returne of gods people from Babylon.
Concordance Isaiae 44. 45. Ierem. 25. 29.
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Liberally gaue such thinges into their handes.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 112.1
… “The conversion,” he saith, “of Haggai and Zechariah.” These prophets were not as yet in existence, when these verses were sung. … But both, the one within a year after the other, began to prophesy that which seemeth to pertain to the restoration of the temple, as was foretold so long before.
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1. In the first year of Cyrus king of the Persians, — namely that year in which Cyrus transferred the monarchy from the Chaldaeans to the Persians. This was therefore the first year of Cyrus not of the Persian kingdom, or that in which he himself, first created king, began to reign in Persia, and from thence reigned for thirty whole years, as Eusebius and Africanus wish in the Chronicle, St. Jerome in chapter I of Zechariah, Pererius in Daniel, chapter V, and others; but this was the first year of Cyrus of the Babylonian monarchy and kingdom, namely that in which he himself, having overcome Belshazzar, and having captured and destroyed Babylon, transferred the monarchy from the Chaldaeans to himself and the Persians. For he could not have rescued the Jews from Babylon and from the hands of the Chaldaeans unless he had overcome and conquered them. This is clearly evident from the words of Cyrus, verse 2, saying: "The Lord hath given me all the kingdoms of the earth." Whence in III Esdras VI, 17, it is said: "In the first year, when Cyrus king of Babylon reigned, Cyrus the king wrote to build this house," etc.; although Darius the Mede, the uncle of Cyrus, is said to have succeeded in his kingdom after Babylon was captured, Daniel, chapter V, last verse, nevertheless Darius, being old, granted the whole government to his nephew Cyrus, a young man of spirit, and dying in the same year transferred to him the whole empire. Wherefore Cyrus in that same first year of his monarchy, which was the seventieth and last year of the captivity of the Jews in Babylon, freed them from thence. Note from Herodotus, Justin, Eusebius, Josephus and others, that Cyrus began to reign in Persia alone in Olympiad 55; and from thence all the years of his kingdom are numbered as thirty: but he gradually extended his empire beyond Persia, and finally conquered Babylon, and overthrew the monarchy of the Chaldaeans, and made himself a monarch; and then he released the captivity of the Jews in Babylon, when already the 70 years of captivity of which Jeremiah had prophesied in chapters XXV and XXIX had been completed. But Cyrus did this in the 27th year of his Persian reign, and therefore it is more probable that he reigned thereafter for only three years, having captured Babylon, as a monarch; for this is taught by the Seder Olam, or Chronicle of the Hebrews, and throughout by the Hebrews, and by Lyra in Daniel, Vatablus in chapter I of Daniel, and others, indeed even by Josephus, book XI of the Antiquities, chapter II. Whence Daniel, summing up the years of Cyrus through his deeds, does not go beyond the third. Nor does Xenophon stand in the way, in book VIII of the Cyropaedia, where he assigns seven years to the principate of Cyrus. Whence Bellarmine, Torniellus, Salianus and Ribera in Zechariah I, number 33, think that Cyrus reigned for seven years as a monarch; because those books written by Xenophon were written not so much for the sake of historical truth as for forming in Cyrus the image of a true prince. Again, that seven-year principate of Cyrus could be understood from Asia subdued by him, not Babylon. Finally, more credence should be given to book III of Esdras, chapter V, last verse, than to Xenophon. For there it is said quite expressly that Cyrus reigned for only two years from the beginning of the rebuilding of the temple, which, as is evident in this chapter, was done immediately after the captivity was released, namely in the second year of the monarchy of Cyrus: for in this second year Esdras here expressly teaches that the Jews began to rebuild the temple, chapter III, verse 8; and chapter IV, verse 6, he relates that the building of the temple was immediately hindered by the Cutheans throughout all the days of Cyrus. Josephus teaches the same more clearly, book XI, chapter II, where he says the Cutheans hindered it, Cyrus being unaware, as he was occupied in other matters, and especially in the Massagetic war, in which he also died. Whence also in chapter III, Esdras relates that the building of the temple, granted by Cyrus in the first year of his monarchy, was suspended for nine years, namely for the two remaining years of Cyrus, and for the six in which his son Cambyses reigned, to whom succeeded Darius Hystaspis, who in the second year of his reign restored it. Therefore Cyrus did not survive for seven years, as some think. For how could Cyrus, so benevolent to the Jews, for seven years not know or tolerate the obstacles placed by the Cutheans in the building of the temple? How would not the Jews, and especially Daniel, have informed Cyrus either personally or through legates about the whole matter? Finally, Herodotus, Justin, Berosus and others write that Cyrus, after Babylon was captured, waged his last war against the Lydians, who had rebelled, and finally fell in the Massagetic battle. It is credible that Cyrus accomplished all these things in three years: for he himself was most warlike and impatient of peace. Question: Whence did Cyrus receive his name? And what does it signify? First, Strabo, book XV, thinks that Cyrus received his name from the river Cyrus. Second, Vilalpandus, part I of the Apparatus, book III, chapter II, page 137, holds that Cyrus is called from Cyno, that is, dog, which is feigned to have nursed him, so that Cyrus is as it were κυνίον, that is, canine. For, as Herodotus relates in the Clio, Astyages, the grandfather of Cyrus, delivered the infant Cyrus to Harpagus, that he might expose and destroy him, because he had heard from an oracle that the kingdom would be taken from him by Cyrus. Harpagus delivered him to Mithridates, a cowherd of Astyages, whose wife was called in the Greek language Cyno (κύων), that is, dog, in the Median tongue Spaco. For the Medes call a dog spaca. Whence Cyrus, growing up, remembered that he had been reared by the wife of the cowherd, always praising her, so that in all his discourse was Cyno. His parents, receiving this name, so that it might appear to the Persians that the son had been divinely preserved, spread abroad that Cyrus, when exposed, had been reared by a dog. Whence this fable arose. Thus Herodotus. Hence also Trogus relates that Cyrus was reared by a dog. But Herodotus does not say that Cyrus was named from Cyno: and Cyrus appears to be a Persian name, not a Greek one. Whence Justin, book I: "The nurse, he says, was afterwards named Sparcon, because the Persians call a dog thus (for in the forests she had taken up the nursing of Cyrus, who had been suckled by a dog); then when the boy was grown, he received the name Cyrus among the shepherds," where he makes no mention of Cyno, as if Cyrus were named from it. Third, Suidas in the entry Cyrus: "Cyrus, he says, in Greek is κῦρος, that is, Prince, King, because through a game among youths he obtained the authority of the kingdom (which to the Greeks is κῦρος). The Persians called Darius a merchant, on account of the tributes imposed; Cambyses, lord; Cyrus, father. For the former indeed sold all things: Cambyses was cruel and rash; Cyrus was merciful and zealous for the welfare of the people." Thus Suidas, but again he himself gives a Greek etymology to Cyrus, not a Persian one. Fourth, therefore, and more truly, Plutarch in the Life of Artaxerxes Mnemon: "Cyrus, he says, in Persian is the same as sun;" for the Persians worshipped this as a deity, equally as Cyrus their monarch: whence Jeremiah calls Cyrus a liberator as it were the sun of the Jews. Why Cyrus, or the king, is compared to the sun, is aptly shown by eighteen analogies in Isaiah, chapter XLI, verse 1. Hence they relate that Cyrus saw in dreams the sun standing at his feet, and when Cyrus wished to seize it, the sun fled away, and this three times: when asked what this portended, the diviners answered that it portended that Cyrus would reign for thirty years. Cyrus therefore among the kings of the nations and among the Persians shone forth as the sun, both in wisdom, and in justice, and in temperance, and in magnanimity, and in liberality, and so much so that "he was the example of all kingly virtues," says Xenophon. Hear Cicero, book I of On Divination, from Dionysius the Persian: "When the sun seemed to him (Cyrus) as he slept to be at his feet, he writes that he three times vainly sought to seize it with his hands, when the sun, rolling itself, slipped away and departed, the magi said to him (which kind of wise men and learned men were held in Persia) that from the threefold seeking of the sun, it was portended that Cyrus would reign for thirty years; which so came to pass, for he reached his seventieth year, having begun to reign when he was forty years old." Furthermore, Cyrus in Hebrew is the same as, as it were, heir of the kingdoms and riches of Babylon and the world, from the root ירש iaras, that is, he inherited; for the initial Caph is the mark of similitude, signifying: as, like. Or Cyrus is the same as, as it were, poor, from the root רש ras, that is, poor; because from himself he was poor, but by God he was made rich. Again, in death, slain by Tomyris, he became poor. Then indeed Cyrus became Irus, nay, poorer than Iro. Thus Pagninus in the Hebrew names. In Greek, however, Cyrus is the same as one endowed with authority, lord, commanding, legislator; for κῦρος is authority, principality, power, arbitrium, dominion; and κυρόω is to authenticate, I make valid, I confirm, I establish, I obtain, I add force and weight, I constitute, I decree. Finally, Cyrus was two hundred years before Alexander the Great, Socrates, Plato, Aristotle; for "under Cyrus flourished Thales, the teacher of Anaximander, he of Anaximenes, he of Anaxagoras, he of Pericles; but in the time of Anaxagoras, Xenophanes and Pythagoras were," says Eusebius, book X of the Preparation for the Gospel, at the end. The genuine etymology of Cyrus, therefore, is Persian, signifying the sun, as Brissonius says in book I of On the Kingdom of the Persians, whom others follow. Ctesias asserts the same thing; for writing of the wife of Darius Nothos, he says: "The queen bore him another son, and the name was imposed upon him from the sun, Cyrus." Scaliger refutes this in book VI of On the Emendation of Times, because, he says, Cyrus is written in Hebrew as Cores; and the sun is called Chors in Persian. But Cores in Persian signifies food and sustenance. Yet it is more to be believed of the ancients Plutarch and Ctesias, who received it from the first Persians, than of one modern Scaliger, especially because Cores appears to be taken from the Hebrew Cheres, that is, sun. Add that Cores is the same as Coresed, with the final letter D removed. Add also that κῦρος is the same as prince, head; for ros in Hebrew and Chaldaic is head, κυ in Persian is prince; whence Κυαξάρης Cyaxares is called, as if to say prince Ares. Thus Scaliger in book VI. So Mithri (whence Mithridates) is said to be from Mither, in the comparative degree, that is μείζων, or greater (for in Hebrew יתר iatar signifies to surpass, to excel, to be greater), and is taken for Dynast or Lord. Hence they called the sun Mithra, that is Lord, Prince. Thus Scaliger in the same place. Allegorically Cyrus was a type of Christ, who is the sun of justice. Tropologically Cyrus is a king, a high priest, a doctor, and any wise and holy man, who like the sun of wisdom and virtue shines forth over the whole world. The Lord stirred up the spirit (that is, the heart, mind, will) of Cyrus the king, and he brought forth (Cyrus) the voice (of the Herald) throughout his entire kingdom also by Scripture,—namely by letters written and sent everywhere: as if to say, God excited the affection and will of Cyrus toward the liberation of the Jews, and the restoration of Jerusalem and the temple, by setting before his mind the kingdoms and benefits bestowed upon him by the God of the Hebrews, the oracles pronounced concerning him, and other signs of divinity, from which Cyrus recognized the true God of the Hebrews, and by sending forth the pious affections of his will to execute this work of construction, morally good and pious in fact, so that in this way through him the true Church of God in Israel might be preserved, and might grow according to the ancient custom in the public worship of God in his temple. God wrought these things inwardly in the mind of Cyrus, but outwardly he greatly stirred him up through an oracle issued by Isaiah concerning Cyrus, in chapter XLIV, at the end, etc.; in chapter XLV, verse 1, where he also pronounces the name of Cyrus, and calls him his Christ, and promises him that he will subdue nations, and make him rich and powerful. Hear Isaiah: "Who say to Cyrus: Thou art my shepherd, and thou shalt accomplish my will. Who say to Jerusalem: Thou shalt be built, and thy foundation shall be laid in the temple." And again in chapter XLV, verse 1: "Thus saith the Lord to my Christ Cyrus, whose right hand I have held, that I may subdue nations before his face, and may turn the backs of kings. I will go before thee, and will humble the glorious ones of the earth. And I will give thee hidden treasures, etc., that thou mayest know that I am the Lord, who call thee by thy name, God of Israel, for the sake of my servant Jacob, and Israel my chosen," so that thou, O Cyrus, mayest do good to the Jews and Israelites, the descendants of my faithful Jacob, and mayest build the temple. The Jews, especially the prophet Daniel, who was both a familiar friend and even a table companion of both Cyrus and Darius the Mede, showed this prophecy to Cyrus; and thus drew him to acknowledge and revere the God of Israel and to do good to Israel, as Josephus teaches in book XI, chapter I, and Theodoret in chapter I of Daniel, especially because Isaiah had predicted these things concerning Cyrus two hundred years before the birth of Cyrus. The same thing is evident from the letter of Cyrus, which Esdras adds here.
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2. The Lord hath given me all the kingdoms of the earth. — Cyrus in this letter confesses that he recognizes the true God of Israel, and attributes all his kingdoms to Him as received from Him. Moreover, he asserts that this same God has commanded him to rebuild the temple of Jerusalem; wherefore he orders it to be rebuilt, and exhorts and urges all both Israelites and other subjects under him to promote its construction. See here in Cyrus the fulfillment of that passage from Proverbs XXI, 1: "The heart of the king is in the hand of the Lord, whithersoever he will he shall turn it." All the kingdoms. — Understand "all" appropriately, that is, almost all, the greater part; or "all," namely those which were subject to the monarchy of the Chaldeans: as if to say, God made me a monarch, and therefore transferred all the kingdoms subject to the Chaldeans together with the monarchy to me. Thus in Luke chapter II, verse 1, it is said: "There went out a decree from Caesar Augustus that the whole world should be described," namely the world subject to Augustus and the Roman empire. For the Indians and many others not subject were not described. Furthermore, Xenophon, in book I, says that Cyrus subdued the Syrians, Assyrians, Arabs, Cappadocians, Phrygians, Lydians, Carians, Phoenicians, Babylonians, Bactrians, Cilicians, Indians, Paphlagonians, Sacae, Mariandynians, Cyprians, Egyptians, and many other nations, whom he shook with fear of his name and terror, and at the same time attracted by benevolence and wisdom, so that they desired to be governed by him. Hear Cyrus commanding the leaders and soldiers in Xenophon, book I: "A leader," he says, "should never cease either to benefit himself or to harm his enemies: for it is difficult to support even one idle man, more difficult a whole household, but most difficult of all to support an entire idle army, and therefore an army should never be idle. A diligent and unwearied commander will ensure that soldiers abound in provisions and their bodies are in the strongest health." Hence also Cyrus did not take food unless he had first exercised his body and sweated. For he said that then food tasted most pleasant and the body was strengthened by exercise and became accustomed to any labors. Thus Xenophon. He hath commanded me to build him a house (temple) in Jerusalem. — "Commanded," that is, foreordained, decreed, and by this very fact tacitly "commanded" through Isaiah, chapter XLIV, last verse, whose words I recited a little before. For from this Cyrus understood that it was the will of God that he himself should restore the temple burned by the Chaldeans, which will he here calls a command.
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3. Who is there among you of all his people (namely, who desires to return from Babylon to Jerusalem)? May his God be with him. Let him go up to Jerusalem, and build the house of the Lord God, (as if to say, Whosoever Jews or Israelites are in my kingdom, who desire to migrate back to their Judea, come, let them gather together in one, so that together they may return from captivity to their homeland: for I give them full permission to return and to rebuild the city and temple: indeed I pray for them the favor and aid of their God to accomplish this.) For he is God, who is in Jerusalem, — Vatablus, who is that true and only God, as if to say, There is no other true God than the God whom the Israelites have worshipped and worship in Jerusalem. Cyrus therefore here professes that he recognizes the God of the Jews to be the true God, the other gods of the Gentiles not to be true, or at least to be of lesser dignity and power, and subject to the God of the Hebrews, whom Plato and the Philosophers called demigods. Whence Xenophon, in book VIII of the Cyropaedia, asserts that Cyrus also worshipped the gods of the Gentiles, and had a dream when about to die, in which he was invited to ascend to the gods: wherefore, having adored and invoked Jupiter and the Sun, and having spoken much about the immortality of the soul, that after death he would pass to the Gods, he expired.
1:4
4. And all the rest in all places wheresoever they dwell, let the men of their place help them with silver and gold, — that is to say, The rest of the Jews, who in Babylon and other places have fixed their seats, taken wives, begotten children, bought fields, so that they cannot or will not, leaving these things, return to Jerusalem, let these help those who desire to return with silver and gold, both for the provision of so long a journey, and for the restoration of the city and temple. Men of their place, — that is, each one in his place and from his place, namely from his fields and houses, let him supply what he has. Cyrus therefore here constituted the Jews remaining in Babylon as tributaries to those returning to Jerusalem. Again, "all the rest" not only Jews, but also the other peoples subject to my dominion similarly let them help those returning to Jerusalem, especially the Prefects of the provinces, whom Josephus calls "friends of the king." Whence these from this edict of Cyrus helped the Jews returning, as appears verse 6, chapter III, verse 7. Except what they willingly offer to the temple of God. — The word "except" is one of increasing and confirming, that is to say, I know that many have already designated in mind, and destined in heart certain gifts, which they themselves desire to offer to the temple: those therefore I do not forbid, but I praise and confirm, and I desire to be offered; but besides this I will that each one moreover add other things, which may serve those returning for provision, and for the rebuilding of the city and houses, and for other manifold necessities and uses. Whence some think that Cyrus fixed a price, which each one ought to contribute to them, as afterwards Darius and Artaxerxes, successors of Cyrus, did; indeed that Cyrus decreed that the temple should be built from the royal treasury and his own expense, appears chapter VI, verse 4. Whence for "except what they willingly offer," in Hebrew it is, with a voluntary gift, that is to say, with an offering which they willingly offer to the temple, they shall give also other things for provision, etc. Thus Vatablus, Pagninus and others.
1:5
5. And the princes of the fathers of Juda and Benjamin rose up. — "Princes of the fathers" are princes of families; for each family had its own head and father: but different families descending from one head had their own prince and as it were Patriarch.
1:7
7. King Cyrus also brought forth the vessels of the temple of the Lord, which Nabuchodonosor had carried away. — They were in number 5400, as is said verse 11; which all, sacrilegiously taken away by the Chaldeans, and dedicated to their idol Bel, Cyrus restored to God and the temple.
1:8
8. By the hand of Mithridates the son of Gazabar. — To "son," there is nothing in the Hebrew nor in the Greek. Whence Vatablus, Pagninus, Marinus, Cajetan and others translate, by the hand of Mithridates the treasurer; Josephus, by Mithridates the prefect of the royal treasury. For from gaza is derived gazabar, that is treasurer, as is evident in chapter VII, verse 21, where Our [translator] renders it, "to the keepers of the chests." Unless you say that Our [translator] understood the ben, that is son, and that Gazabar was a common name, but proper to the office, just as we commonly call him who presides over the treasury of the prince a treasurer, as if this name were his not from baptism, but from his office, in which sons often succeed their parents. Moreover "Mithridates" is composed from Mithri, that is greater, dynast, prince, and דת dath, that is law, as if to say, a dynast bearing law and dispensing justice. And he numbered them to Sassabasar the prince of Judah. — That is, to Zerubbabel, grandson of King Jeconiah through his father Salathiel. Thus Josephus, Lyra, Dionysius, Vatablus, Mariana, Torniellus, Salianus and others. Wherefore both the father Salathiel and the grandfather Jeconiah seem to have departed this life in this first year of Cyrus: for afterwards no mention is made of them, but always of Zerubbabel, as if the leader of Judah. Moreover Salathiel gave to his newborn son the name "Zerubbabel," that is a stranger in Babylon, because he begot him in the Babylonian captivity, but when Evil-merodach brought his grandfather Jeconiah out of prison, and made him a guest at his royal table, the name of Zerubbabel was changed, so that he was called "Sassabasar," that is rejoicing in tribulation. Thus Eusebius, book XI of the Preparation, chapters III and IV, for sas means rejoicing, ba signifies in, shar signifies tribulation. Again Pagninus in the Hebrew Names interprets Sessabasar as six in tribulation; for ses signifies six, or byssus. For the Hebrews hand down that he was so called because he stood firm and constant in six tribulations, so that in him was fulfilled that word of Job V, 19: "In six troubles he shall deliver thee, and in the seventh evil shall not touch thee." Note here that it was once familiar to the Hebrews, Chaldeans, Persians, Phoenicians and other Oriental peoples to change the names of foreigners, and to give them names native and proper to the nation into which they were inserted; native, I say, signifying something definite and suited to the person, just as Adam did in giving things names suited to their nature, Genesis I, 19, so that names were as it were omens of the thing, signifying its nature, virtue or some property present or future. Thus Daniel, chapter I, the Hebrew names Ananias, Azarias, Mishael were changed in Babylon by the Chaldeans into the Chaldean Shadrach, Meshach, Abednego. Thus in chapter II, verse 63, the Hebrew Nehemiah was called by the Chaldeans in the Chaldean tongue Athersata. Plato teaches the same of the Greeks in the Cratylus. Wherefore Eusebius, book XI of the Preparation, chapters III and IV, draws from this argument a proof of the exquisite wisdom of the Hebrews, namely that Sacred Scripture uses the significance and force of men's proper names.
1:10
10. Silver cups of the second sort, — "of the second" namely order and kind, which were indeed reckoned in the second place, both in price and in beauty: for the cups of the first order were golden; but those of the second were silver.
Machine translation from the Latin, not reviewed.
1:2
… Other designations are Qēdhā Jīšrā'ēl 'Holy One of Israel', an expression frequent in Isaiah, and 'Elōhē haš-šāmajim 'God of heaven', which is read in less ancient texts (Jon. 1:9; Ps. 135:26; Esd. 1:2; Neh. 1:4, 5 etc.). …
… Probably born in exile (Josedech, his father, was deported to Babylon in 587: 1 Chron. 6:15 [Hebr. 5:41]), he is in second place after Zerubbabel among the 12 (Neh. 7:7) leaders of the first caravan (year 537) of repatriates (Ezra 1:2). After some months, he raised up the altar again, re-established the daily sacrifice and the various solemnities (Ezra 3:2-6).
1:8
… appointed by Cyrus pehāh, that is, "governor" (Ezra 5:14), and Zerubbabel bears the title of "governor of Judah" in the 2nd year of Darius (Hag. 1:11); to the one and to the other are attributed almost identical directive roles in the return of the exiles (Ezra 1:8-11 and 2:2; 3:2; 4:2); S. lays the foundations of the Temple of Jerusalem (ibid. 5:16), and Zerubbabel too undertakes its reconstruction a first and a second time (ibid. 3:8 ff.; 5:2 …
1:11
… played an important part in the first return of the Jews exiled from Babylonia to the land of Israel: he received from Cyrus the sacred vessels restored for the Temple of Jerusalem and was at the head of the first caravan that returned to the homeland (Ezra 1:11; 5:14-16). The close interferences in the biblical narrative between S. and Zerubbabel (v.) have given rise to the question whether they are two distinct figures or one and the same …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.