In this list Solomon’s servants are associated with the temple servants and are counted together with them in the total number that is given in this verse. By this time in the history of Israelite religious practice, these workers were recognized as Temple officials, though of low status. Translators should therefore use a word like “servant” and not “slave” in this context.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .

Now is a marker that indicates a shift or a development in the thought of the writers of the letter. It is a shift to the next appeal, which is to the honor of the king. The writers suggest that a successful rebellion by the people of Jerusalem will be to his shame.

We eat the salt of the palace is literally “our salt is the salt of the palace.” This is a statement symbolizing the fact that they are under obligation to the king. It is an expression of loyalty to the king. It may be a reference to a covenant or solemn pledge (see Lev 2.13). In many cultures to eat what is offered by someone is a sign of dependency or loyalty. Or here it may mean to be in the king’s service, as indicated in the Traduction œcuménique de la Bible footnote for this verse.

And it is not fitting for us to witness the king’s dishonor: Because they “are under obligation” to the king (Good News Translation), they say that it is not proper for them to see the king’s dishonor, which is literally “the king’s nakedness.” The figurative meaning is dishonor or shame, and here it is applied to the possible political and economic humiliation of the king. Good News Translation implies this when it says “we do not want to see this happen.” It would be preferable for the translator to specify that they do not want to see the king dishonored. Some cultures may describe it as “we do not want to see the king fall” in a metaphorical sense, or they may say something like “… to see shame seize the king” or “… to see the king lose face.” Note that Good News Translation is structured to show the causal relationship between the two clauses connected by and in Revised Standard Version.

They send this letter to inform the king about a course of action. The two verbs convey the two distinct actions of sending the message and of causing the king to know certain information. In some languages this will be treated as a single combined action through the use of a serial verb construction: “we send inform the king.”

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .

Moreover I make a decree regarding what you shall do … for the rebuilding of this house of God: Darius also makes a decree of what the Persian officials are to do to help rebuild the Temple. They must pay for the expenses of the rebuilding project by using the money collected for Darius in the province where the Temple is located. Moreover translates the Aramaic connective conjunction, which introduces this new development in the king’s command. “I hereby command you to help them rebuild it” in Good News Translation may be misleading after saying “Stay away from the Temple” at the end of verse 6. The “help” here in verse 8 refers to money and goods, not labor.

To these men: This refers specifically to the elders of the Jews.

In full emphasizes that the command is to be obeyed “diligently” or “promptly.” In full as translated by Revised Standard Version (also New Jerusalem Bible, Revised English Bible) emphasizes that the payment is to be made “fully” (New International Version), “exactly” (Bible en français courant, Traduction œcuménique de la Bible), “with faithfulness” (Chouraqui), or “on time” (Osty-Trinquet). Compare Ezra 5.8, where Revised Standard Version has “diligently” for the same expression.

The phrase without delay is literally “so as not to stop.” It could refer to the payment of the money (so Revised Standard Version, New Revised Standard Version, Traduction œcuménique de la Bible). Alternatively, it may refer to the building work (Septuagint, Syriac, New International Version, Good News Translation) and is an echo of Ezra 4.24 where the work was “stopped.” The same verb is used in both places. In this case it can be translated as “without interruption” (compare Good News Translation).

From the royal revenue, the tribute of the province from Beyond the River: The expenses are to be paid literally from the “king’s treasures” (royal revenue). These are the “resources of the king” (New Jewish Publication Society’s Tanakh) that he receives from the tribute collected as taxes in the province Beyond the River (see Ezra 4.13) as Good News Translation makes explicit.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .

Some translations consider the second part of this verse 28 to be the introduction to the following section that provides a list of the men who returned to Jerusalem with Ezra. According to the outline of the book that has been adopted in this Handbook, the entire verse is considered to belong to Ezra’s statement. The first part is his benediction for God’s deeds and the second part is the summary of his own actions following God’s intervention on his behalf.

Who extended to me his steadfast love before the king …: Who extended to me is literally “he stretched out to me” or “he held out toward me.” Compare Gen 39.21, where Revised Standard Version has “the LORD … showed him steadfast love.” Steadfast love is a translation of the Hebrew word chesed, which is a key term in Old Testament theology (see the comments at Ezra 3.11). Here it may be helpful to restructure as Good News Translation has done to show that it was “because of God’s acts of loving kindness that the king looked upon me with favor.” Or it was “because of God’s love and goodness to me that the king’s heart was warm toward me” or “… the king looked on me with good eyes.”

The counselors (see Ezra 4.5) and mighty officers were the king’s advisors and high government officials. Officers is from a word meaning “to rule, to have dominion” and it can be translated “chiefs” or “nobles.” They are described as mighty, which is literally “strong, heroic.” It is possible that the counselors were civilians, while the mighty officers were military leaders. Many translations, however, consider them to be “advisors” and “high ministers” (so New International Version, Traduction œcuménique de la Bible). It is preferable to use neutral terms as Good News Translation has done.

I took courage: This is from a verb that means “to be strong,” but the verb form used here means “to take strength in oneself” or “to be courageous.” Revised English Bible says he was “Encouraged,” while New Jerusalem Bible uses the expression “Taking heart.” This concept is often expressed idiomatically and a fitting figure of speech may be used here; for example, “I drank courage” or “I gave myself heart.”

The hand of the LORD my God was upon me: See verse 6 above.

I gathered leading men from Israel: Ezra gathered leaders by bringing them together (so Traduction œcuménique de la Bible), not by choosing them. New Jerusalem Bible says that he “assembled” them. Good News Translation interprets this to be persuasion. The leading men were people who held positions of authority among the Jews (see Ezra 1.5, where Revised Standard Version has “heads” for the same expression). They were headmen or chiefs. Good News Translation identifies them as “heads of the clans” in anticipation of the list of returning exiles that follows. However, the Hebrew text here is not that specific, nor does the text indicate how many they were. It only uses the plural form leading men as Revised Standard Version has translated.

To go up: See Ezra 1.3.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .