| Barnes' Notes on the Bible 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.
Gill's Exposition of the Entire BibleAnd this is the number of them,.... Of the vessels delivered, as follows: thirty chargers of gold, a thousand chargers of silver; these, according to Ben Melech, were vessels in which water was put to wash hands in; but rather they were, as Aben Ezra observes from the Jerusalem Talmud (r), vessels in which they gathered the blood of lambs and bullocks slain for sacrifices: nine and twenty knives; which, because the handles of them were of gold or silver, were valuable, and might be very large knives, and what the priests used in slaying and cutting up the sacrifices. (r) T. Hieros. Yoma, fol. 41. 1.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe enumeration of the vessels: 1. אגרטלים of gold 30, and of silver 1000. The word occurs only here, and is translated in the Septuagint ψυκτῆρες; in 1 Esdr. 2:11, σπονδεῖα. The Talmudic explanation of Aben Ezra, "vessels for collecting the blood of the sacrificed lambs," is derived from אגר, to collect, and טלה, a lamb, but is certainly untenable. עגרטל is probably connected with Arab. qarṭallah, the rabbinical קרטיל, the Syriac karṭālā', the Greek κάρταλλος or κάρταλος, a basket (according to Suidas), κάρταλος having no etymology in Greek; but can hardly be derived, as by Meier, hebr. Wurzelwrterbuch, p. 683, from the Syriac ‛rṭl, nudavit, to make bare, the Arabic ‛arṭala, to make empty, to hollow, with the sense of hollow basins. 2. מחלפים 29. This word also occurs only here. The Sept. has παρηλλαγμένα (interpreting etymologically after חלף), 1 Esdr. θυΐ́σκαι, the Vulg. cultri, sacrificial knives, according to the rabbinical interpretation, which is based upon חלף, in the sense of to pierce, to cut through (Judges 5:26; Job 20:24). This meaning is, however, certainly incorrect, being based linguistically upon a mere conjecture, and not even offering an appropriate sense, since we do not expect to find knives between vessels and dishes. Ewald (Gesch. iv. p. 88), from the analogy of מחלפות (Judges 16:13, Judges 16:19), plaits, supposes vessels ornamented with plaited or net work; and Bertheau, vessels bored after the manner of a grating for censing, closed fire-pans with holes and slits. All is, however, uncertain. 3. כּפורים, goblets (goblets with covers; comp. 1 Chronicles 15:18) of gold, 30; and of silver, 410. The word משׁנים is obscure; connected with כּסף כּפורי כּס it can only mean goblets of a second order (comp. 1 Chronicles 15:18). Such an addition appears, however, superfluous; the notion of a second order or class being already involved in their being of silver, when compared with the golden goblets. Hence Bertheau supposes משׁנים to be a numeral corrupted by a false reading; and the more so, because the sum-total given in Ezra 1:11 seems to require a larger number than 410. These reasons, however, are not insuperable. The notion of a second order of vessels need not lie in their being composed of a less valuable metal, but may also be used to define the sort of implement; and the difference between the separate numbers and the sum-total is not perfectly reconciled by altering משׁנים into אלפים, 2000. 4. 1000 other vessels or implements.
Geneva Study BibleAnd this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty {i} knives, (i) Which served to kill the beasts that were offered in sacrifice.
Matthew Henry's Concise Commentary1:5-11 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.
Matthew Henry's Whole Bible CommentaryVerses 5-11 We are here told, I. How Cyrus's proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, v. 5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zec. 4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer. 50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb. 11:8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Lu. 4:18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, v. 2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Ps. 110:3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, v. 6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account. How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, v. 7, 8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (2 Tim. 2:19, 20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel-a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (v. 8), and he took care for their safe conveyance to Jerusalem, v. 11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New-Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground. |
