Ezra 8
Ezra 8 is the eighth chapter of the Book of Ezra in the Old Testament of the Christian Bible, or the book of Ezra-Nehemiah in the Hebrew Bible, which treats the book of Ezra and book of Nehemiah as one book. Jewish tradition states that Ezra is the author of Ezra-Nehemiah as well as the Book of Chronicles, but modern scholars generally accept that a compiler from the 5th century BCE (the so-called "Chronicler") is the final author of these books. The section comprising chapters 7 to 10 mainly describes of activities of Ezra the  scribe and the priest. This chapter follows Ezra's journey to Jerusalem and includes a genealogy of those returning with him (parallel to chapter 2). Text. This chapter is divided into 36 verses. The original text of this chapter is in Hebrew language. Textual witnesses. Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text, which includes Codex Leningradensis (1008). There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; formula_1; 4th century), and  Codex Alexandrinus (A; formula_1; 5th century). An ancient Greek book called 1 Esdras (Greek: ) containing some parts of 2 Chronicles, Ezra and Nehemiah is included in most editions of the Septuagint and is placed before the single book of Ezra–Nehemiah (which is titled in Greek: ). 1 Esdras 8:28-67 is an equivalent of Ezra 8 (List of latter exiles who returned). The Caravan (8:1–14). Large groups of Jews had returned to Jerusalem in past years, but many faithful men and their families still lived in Babylonian territories, some of whom at this time packed their belongings and assembled with  Ezra to return to Judea. The list in this part is a parallel to the famous Golah List of Ezra 2 and Nehemiah 7, but notable here is the predominance of priestly associations before any Davidic identification. Verse 1. Emboldened by God's involvement (chapter 7), Ezra recruited family heads and those registered with them to accompany him to Jerusalem (as noted in Ezra 2, 'Jewish society was organized around men and their extended families'). Verse 2. The list begins with the priests, reflecting 'Ezra's own station as a priest', formed by two patriarchal families: the descendants of Phinehas  (Gershom) and Ithamar (Daniel), as the two descendants of Aaron the high priest. After listing the priestly line, Ezra registers the political line of Israel, which is the descendants of David (royal line), indicating that 'the memory of Davidic ancestry continued in the postexilic community'. One family accompanying Ezra, Hattush, is a descendant of David (so called "Davidide"), and he would be the fourth generation after Zerubbabel (cf. : " …the sons of Zerubbabel… Hananiah… And the sons of Hananiah… the sons of Shechaniah. And the sons of Shechaniah… Shemaiah: and the sons of Shemaiah… Hattush…"). The record of "Hattush" 'makes any  other date than 458 [BC] difficult'. Final preparations (8:15–30). Before departing from Babylonia. Ezra enlisted Levites to join his caravan, as well as 'called for a general fast to petition God's protection, and entrusted the money and valuable articles to consecrated priests'. Verse 15. The presence of the Levites ("sons of Levi") was significant to Ezra because, under Law of Torah, the Levites were 'responsible for the transport of temple articles'. Verse 22. In contrast to Nehemiah, who accepted an armed guard, Ezra chose to rely on God's protection (cf. ; ). The journey (8:31–32). Completing all the preparations, Ezra  and his caravan 'embarked on the journey' from Babylonia to Jerusalem. Verse 32. According to , Ezra and his caravan arrived on the first day of the fifth month. Taking care of business (8:33–36). This part records that Ezra meticulously transferred the articles and finances, performed the required rituals of sacrifices, and delivered the edict of the Persian king. Verse 35. After Ezra's group safely arrived in Jerusalem (verses 31–32), they offered sacrifice (verse 35), not because king Artaxerxes ordered them to do (), nor as an "isolated act of thanksgiving", but because "they were reconstituted as the people of God  and therefore "must" worship" God.