English Standard Version
For I was ashamed to ask the king for a band of soldiers and horsemen to protect us against the enemy on our way, since we had told the king, “The hand of our God is for good on all who seek him, and the power of his wrath is against all who forsake him.”
King James Bible
For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.
American Standard Version
For I was ashamed to ask of the king a band of soldiers and horsemen to help us against the enemy in the way, because we had spoken unto the king, saying, The hand of our God is upon all them that seek him, for good; but his power and his wrath is against all them that forsake him.
For I was ashamed to ask the king for aid and for horsemen, to defend us from the enemy in the way: because we had said to the king: The hand of our God is upon all them that seek him in goodness: and his power and strength, and wrath upon all them that forsake him.
English Revised Version
For I was ashamed to ask of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them that seek him, for good; but his power and his wrath is against all them that forsake him.
Webster's Bible Translation
For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken to the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him.
Ezra 8:22 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Account of the journey. - Ezra 8:15 The assembling of the expedition. When the Israelites who were about to return to Jerusalem had assembled, and were ready for starting, Ezra perceived that there were no Levites among them. He then sent for certain chief men among them, and by means of the influence of Iddo, the chief at the place Casiphia, induced a number of Levites and Nethinim to determine on joining the expedition (Ezra 8:15). He then proclaimed a fast at the place of meeting, for the purpose of supplicating God to grant them a prosperous journey (Ezra 8:21).
The travellers assembled at the river Ahava, where they encamped three days. In Ezra 8:15 the river is designated אל־אהוא הבּא, i.e., either which comes (flows) towards Ahava, or flows into Ahava; in Ezra 8:21 it is more briefly called אהוא נהר, and in Ezra 8:31 אהוא נהר, which may mean the river of Ahava, of the region or district called Ahava, or, after the analogy of פּרת נהר, merely the river of the name of Ahava. It is doubtful which of these meanings is correct, the name Ahava being still unexplained. Comp. the various conjectures in A. G. F. Schirmer, observationes exeg. crit. in libr. Esdrae, Vratisl. 1820, p. 28ff. The connection points to a place or district in the neighbourhood of Babylon; hence Bertheau is inclined to regard Ahava as a tributary or canal of the Euphrates, flowing through a place, perhaps only a field or open space, of the same name, in the immediate neighbourhood of Babylon; while Ewald supposes it may be the river somewhat to the west or south of Euphrates, called by the Greeks Pallacopas, whose situation would suit the context, and whose name might arise from אהוא פלג, the river Ahwa or Aba. The lxx gives the name Εὐί; in 1 Esdr. 8:40 and 61 we find Θερά, evidently a false reading. Josephus says quite generally, εἰς τὸ πέραν τοῦ Εύφράτου. - When Ezra, during the three days' encampment at this place, directed his attention to the people and the priests (ב הבין, to give heed, Nehemiah 13:7; Daniel 9:23, and elsewhere), he found no Levites among those who had assembled. Ezra 8:16 He then sent several chief men to Iddo, the chief man in the place Casiphia, to beg him and his brethren to bring him servants for the house of God. The lxx translates ל אשׁלחה, "I sent to (or for) Eliezer," etc., which would mean to fetch them: "that I might then send them to Iddo." The Vulgate, on the other hand, and many expositors, understand ל as nota accus., like 2 Chronicles 17:7, which is simpler. Of the nine men here designated as ראשׁים, the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, and Meshullam occur again in Ezra 10:15, Ezra 10:18-31, though we cannot certainly infer the identify of those who bear them. The appellation ראשׁים does not determine whether they belonged to the priesthood or laity. The two remaining are called מבינים, teachers; comp. Nehemiah 8:7, Nehemiah 8:9; 1 Chronicles 15:22; 1 Chronicles 25:8, and elsewhere. Although this word is, in the passages cited, used of Levites, yet we cannot suppose those here named to have been teaching Levites, because, according to Ezra 8:16, there were as yet no Levites amongst the assemblage; hence, too, they could not be teachers properly so called, but only men of wisdom and understanding. The Chethiv ואוצאה must be read ואוצאה: I sent them to (על, according to later usage, for אל); the Keri is ואצוּה, I despatched, sent them. Both readings suit the sense. The place Casiphia is entirely unknown, but cannot have been far from the river Ahava. Caspia, the region of the Caspian Sea, is out of the question, being far too remote. "I put words in their mouth to speak to Iddo," i.e., I told them exactly what they should say to Iddo; comp. 2 Samuel 14:3, 2 Samuel 14:19. The words אדּו אחיו הנּתוּנים give no intelligible meaning; for אהיו we must, with the Vulgate, 1 Esdras, and others, read ואחיו: to Iddo and his brethren, the Nethinim, at the place Casiphia. This would seem to say that Iddo was one of the Nethinim. Such an inference is not, however, a necessary one; for the expression may also, like "Zadok the (high) priest and his brethren, the (ordinary) priests," 1 Chronicles 16:39, be understood to mean that Iddo, the chief man of that place, was a Levite, and that the Nethinim were, as a lower order of temple servants, called brethren of Iddo the Levite. The circumstance that not only Nethinim, but also Levites, were induced by Iddo to join the expedition (Ezra 8:8), requires us thus to understand the words. אל לבית משׁרתים, servants for the house of God, are Levites and Nethinim, the upper and lower orders of the temple ministers. From Ezra 8:17 it appears that both Levites and Nethinim had settled in the place Casiphia, and that Iddo, as the chief man of the place, held an influential position among them. No further inferences, however, concerning their settlement and employment can be drawn from this circumstance.
Treasury of Scripture Knowledge
I was ashamed
his power and his wrath
"Thus says the whole congregation of the LORD, 'What is this breach of faith that you have committed against the God of Israel in turning away this day from following the LORD by building yourselves an altar this day in rebellion against the LORD?
2 Chronicles 15:2
and he went out to meet Asa and said to him, "Hear me, Asa, and all Judah and Benjamin: The LORD is with you while you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you.
this Ezra went up from Babylonia. He was a scribe skilled in the Law of Moses that the LORD, the God of Israel, had given, and the king granted him all that he asked, for the hand of the LORD his God was on him.
For on the first day of the first month he began to go up from Babylonia, and on the first day of the fifth month he came to Jerusalem, for the good hand of his God was on him.
Then we departed from the river Ahava on the twelfth day of the first month, to go to Jerusalem. The hand of our God was on us, and he delivered us from the hand of the enemy and from ambushes by the way.
Then I came to the governors of the province Beyond the River and gave them the king's letters. Now the king had sent with me officers of the army and horsemen.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.