Ezra 1:10
Thirty basins of gold, silver basins of a second sort four hundred and ten, and other vessels a thousand.
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1:5-11 The same God that raised up the spirit of Cyrus to proclaim liberty to the Jews, raised up their spirits to take the benefit. The temptation was to some to stay in Babylon; but some feared not to return, and they were those whose spirits God raised, by his Spirit and grace. Whatever good we do, is owing to the grace of God. Our spirits naturally bow down to this earth and the things of it; if they move upward in any good affections or good actions, it is God who raises them. The calls and offers of the gospel are like the proclamation of Cyrus. Those bound under the power of sin, may be made free by Jesus Christ. Whosoever will, by repentance and faith, return to God, Jesus Christ has opened the way for him, and raises him out of the slavery of sin into the glorious liberty of the children of God. Many that hear this joyful sound, choose to sit still in Babylon, are in love with their sins, and will not venture upon a holy life; but some break through all discouragements, whatever it cost them; they are those whose spirit God has raised above the world and the flesh, whom he has made willing. Thus will the heavenly Canaan be filled, though many perish in Babylon; and the gospel offer will not have been made in vain. The bringing back the Jews from captivity, represents the redemption of sinners by Jesus Christ.Chargers - The word in the original thus translated occurs only in this passage. Its meaning is doubtful. Some derive it from a Hebrew root, "to hollow out," and translate "cup" or "vessel."

Knives - This is another doubtful word, only used here. The etymology points to some employment of basket-work.

8. Shesh-bazzar, the prince of Judah—that is, Zerubbabel, son of Salathiel (compare Ezr 3:8; 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah. Basons of a second sort; the first or chief were of gold, and these of silver are called the second, or next to them of worth and use.

Other vessels a thousand: he speaks of vessels of a middle size; for great and small were five thousand four hundred, as it follows here. Or, as some render it,

other vessels by

thousands: they were not distinctly numbered according to their various forms and uses, but were promiscuously put together by thousands. Thirty basins of gold,.... Cups or dishes with covers, as the word seems to signify; but, according to Jarchi and Aben Ezra, they were vessels in which the blood of sacrifices was received, and out of which it was sprinkled on the altar:

silver basins of a second sort four hundred and ten; perhaps lesser than the other, however not so valuable, being of silver; in the Apocrypha:"And this was the number of them; A thousand golden cups, and a thousand of silver, censers of silver twenty nine, vials of gold thirty, and of silver two thousand four hundred and ten, and a thousand other vessels.'' (1 Esdras 2:13)the number is 2410; and in the letter of Cyrus, before referred to, it is 2400:

and other vessels a thousand; which are not particularly mentioned; Junius and Tremellius render the words:

other vessels by thousands, there being near 3000 that are not described.

Thirty basins of gold, silver basins of a second sort four hundred and ten, and other vessels a thousand.
10. basons] R.V. bowls—i.e. vessels provided with covers or lids, almost our ‘tankards’. Lat. ‘scyphi’. The word occurs in 1 Chronicles 28:17 and Ezra 8:27.

of a second sort] The fact that they were silver distinguishes them from the golden bowls just mentioned and makes this expression seem superfluous. The versions were puzzled by it: LXX. renders ‘double’ διπλοῖ: Vulg. ‘second’ (‘secundi’). The words, as they stand, imply, that the silver bowls were secondary in quality or intended for inferior purposes. In all probability we have here some corruption in the text: see note on Ezra 1:11.Verse 10. - Of a second sort. Not "double," as the LXX. render; but "secondary," or "of inferior quality" (comp. 1 Samuel 15:9 where mishnim has the same meaning). וגו וכל־הנּשׁאר are all belonging to the people of God in the provinces of Babylon, all the captives still living: comp. Nehemiah 1:2.; Hagg. Ezr 2:3. These words stand first in an absolute sense, and וגו מכּל־מּקמות belongs to what follows: In all places where he (i.e., each man) sojourneth, let the men of his place help him with gold, etc. The men of his place are the non-Israelite inhabitants of the place. נשּׂא, to assist, like 1 Kings 9:1. רכוּשׁ specified, besides gold, silver, and cattle, means moveable, various kinds. עם־הנּדבה, with, besides the free-will offering, i.e., as well as the same, and is therefore supplied in Ezra 1:6 by על לבד. Free-will offerings for the temple might also be gold, silver, and vessels: comp. Ezra 8:28; Exodus 35:21.
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