Ezra 7:3
The son of Amariah, the son of Azariah, the son of Meraioth,
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EXPOSITORY (ENGLISH BIBLE)
Ezra 7:3. The son of Azariah, the son of Meraioth — There are six generations omitted between Azariah and Meraioth, as before some were omitted between Seraiah and Ezra, which are to be supplied out of 1 Chronicles 6:7, &c.7:1-10 Ezra went from Babylon to Jerusalem, for the good of his country. The king was kind to him; he granted all his requests, whatever Ezra desired to enable him to serve his country. When he went, many went with him; he obtained favour from his king, by the Divine favour. Every creature is that to us, which God makes it to be. We must see the hand of God in the events that befal us, and acknowledge him with thankfulness.After these things - The words mark an interval of 57 years; if, with most commentators, we take Artaxerxes to be Longimanus. See the introduction to the Book of Ezra. Three kings named Artaxerxes, the Greek rendering of the Hebrew Artakhshasta, and the Persian Artakhshatra, ruled over Persia, namely,: Longimanus, Mnemon, and Ochus. The evidence is in favor of the first being meant here: he was the grandson of Darius Hystaspis, Jeshua's contemporary.

The genealogy of Ezra here is incomplete. The time between the Exodus and Ezra must have exceeded one thousand years, and cannot have been covered by 16 generations. One gap may be filled up from 1 Chronicles 6:7-10, which supplies six names between Meraioth and Azariah Ezra 7:3 : another gap probably occurs between Seraiah Ezra 7:1 and Ezra himself; since Seraiah appears to be the high priest of Zedekiah's time (marginal reference), who lived at least 130 years before Ezra. Three or four names are probably missing in this place. Another name (Meraioth) may be supplied from 1 Chronicles 9:11, between Zadok and Ahitub Ezra 7:2. These additions would produce 27 generations - a number nearly sufficient - instead of 16 generations.

CHAPTER 7

Ezr 7:1-10. Ezra Goes Up to Jerusalem.

1, 2. in the reign of Artaxerxes—the Ahasuerus of Esther.

Ezra the son of Seraiah—that is, grandson or great-grandson. Seraiah was the high priest put to death by Nebuchadnezzar at Riblah (2Ki 25:18). A period of one hundred thirty years had elapsed between that catastrophe and the journey of Ezra to Jerusalem. As a grandson of Seraiah, namely, Jeshua, who held the office of high priest, had accompanied Zerubbabel in the first caravan of returning exiles, Ezra must have been in all probability a grandson, descended, too, from a younger son, the older branch being in possession of the pontificate.

No text from Poole on this verse. Now after these things,.... The finishing of the temple, and the dedication of it, and keeping the passover:

in the reign of Artaxerxes king of Persia; in the seventh year of his reign, Ezra 7:7, who is the same with Darius in the preceding chapter; so Jarchi and Aben Ezra; See Gill on Ezra 6:14.

Ezra the son of Seraiah; the high priest slain by Nebuchadnezzar Jeremiah 52:24, this Ezra was a younger son of his, brother to Josedech, and uncle to Joshua, who were high priests in succession; his pedigree is carried in the ascending line up to Aaron, in this and the four following verses; only six generations, for brevity sake, are omitted, between Azariah and Meraioth, which may be supplied from 1 Chronicles 6:7; see Gill on

The son of Amariah, the son of Azariah, the son of Meraioth,
EXEGETICAL (ORIGINAL LANGUAGES)
Celebration of the feast of the passover, and of the feast of unleavened bread, in the year following the dedication, as an historical testimony to the fact that the worship of God with its festivals was regularly carried on in the new temple.

Ezra 6:19-20

The feast of the passover, on the fourteenth day of the first month, took place only a few weeks after the dedication of the temple. The reason given in Ezra 6:20 - for the priests and Levites had purified themselves without exception (כּאחד, like Ezra 3:9); they were all clean, and they killed the passover for all the sons of the captivity (i.e., the laity who had returned from exile), and for their brethren the priests, and for themselves - has in this connection the meaning: Then the congregation celebrated the passover, and they were able to keep and to eat the passover, because the priests had purified themselves that they might be qualified for performing the office incumbent upon them of sprinkling the blood; and the Levites were also clean, that they might be able to kill the lambs for the whole congregation (comp. the remarks on 2 Chronicles 30:17, etc., and 2 Chronicles 35:11, 2 Chronicles 35:14). From the days of Josiah, it seems to have been customary for the Levites to take the place of the heads of families (Exodus 12:6, etc.) in slaughtering the passover lambs for the whole community, both priesthood and laity: for the laity, that no person who was unclean might kill the paschal lamb; for the priests, that their labours might be lightened, the sprinkling of blood and the offering of sacrifices occupying them far into the night (2 Chronicles 35:11, 2 Chronicles 35:14-15). And this custom was followed at this time also. The priests are called אחיהם, brethren of the Levites, as in 2 Chronicles 29:34; 2 Chronicles 35:15.

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