HarperCollins Study Bible, page 412
18Of the priests, those who were brought in and found to have foreign wives were: 19of the descendants of Jeshua son of Jozadak and his kindred, Maaseiah, Eliezar, Jarib, and Jodan. 20They pledged themselves to put away their wives, and to offer rams in expiation of their error. 21Of the descendants of Immer: Hanani and Zebadiah and Maaseiah and Shemaiah and Jehiel and Azariah. 22Of the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, and Nathanael, and Gedaliah, and Salthas.
23And of the Levites: Jozabad and Shimei and Kelaiah, who was Kelita, and Pethahiah and Judah and Jonah. 24Of the temple singers: Eliashib and Zaccur.c 25Of the gatekeepers: Shallum and Telem.d
26Of Israel: of the descendants of Parosh: Ramiah, Izziah, Malchijah, Mijamin, and Eleazar, and Asibias, and Benaiah. 27Of the descendants of Elam: Mattaniah and Zechariah, Jezrielus and Abdi, and Jeremoth and Elijah. 28Of the descendants of Zamoth: Eliadas, Eliashib, Othoniah, Jeremoth, and Zabad and Zerdaiah. 29Of the descendants of Bebai: Jehohanan and Hananiah and Zabbai and Emathis. 30Of the descendants of Mani: Olamus, Mamuchus, Adaiah, Jashub, and Sheal and Jeremoth. 31Of the descendants of Addi: Naathus and Moossias, Laccunus and Naidus, and Bescaspasmys and Sesthel, and Belnuus and Manasseas. 32Of the descendants of Annan, Elionas and Asaias and Melchias and Sabbaias and Simon Chosamaeus. 33Of the descendants of Hashum: Mattenai and Mattattah and Zabad and Eliphelet and Manasseh and Shimei. 34Of the descendants of Bani: Jeremai, Momdius, Maerus, Joel, Mamdai and Bedeiah and Vaniah, Carabasion and Eliashib and Mamitanemus, Eliasis, Binnui, Elialis, Shimei, Shelemiah, Nethaniah. Of the descendants of Ezora: Shashai, Azarel, Azael, Samatus, Zambris, Joseph. 35Of the descendants of Nooma: Mazitias, Zabad, Iddo, Joel, Benaiah. 36All these had married foreign women, and they put them away together with their children.
Ezra Reads the Law to the People
37The priests and the Levites and the Israelites settled in Jerusalem and in the country. On the new moon of the seventh month, when the people of Israel were in their settlements, 38the whole multitude gathered with one accord in the open square before the east gate of the temple; 39they told Ezra the chief priest and reader to bring the law of Moses that had been given by the Lord God of Israel. 40So Ezra the chief priest brought the law, for all the multitude, men and women, and all the priests to hear the law, on the new moon of the seventh month. 41He read aloud in the open square before the gate of the temple from early morning until midday, in the presence of both men and women; and all the multitude gave attention to the law. 42Ezra the priest and reader of the law stood on the wooden platform that had been prepared; 43and beside him stood Mattathiah, Shema, Ananias, Azariah, Uriah, Hezekiah, and Baalsamus on his right, 44and on his left Pedaiah, Mishael, Malchijah, Lothasubus, Nabariah, and Zechariah. 45Then Ezra took up the book of the law in the sight of the multitude, for he had the place of honor in the presence of all. 46When he opened the law, they all stood erect. And Ezra blessed the Lord God Most High, the God of hosts, the Almighty, 47and the multitude answered, “Amen.” They lifted up their hands, and fell to the ground and worshiped the Lord. 48Jeshua and Anniuth and Sherebiah, Jadinus, Akkub, Shabbethai, Hodiah, Maiannas and Kelita, Azariah and Jozabad, Hanan, Pelaiah, the Levites, taught the law of the Lord,e at the same time explaining what was read.
49Then Attharatesf said to Ezra the chief priest and reader, and to the Levites who were teaching the multitude, and to all, 50“This day is holy to the Lord”—now they were all weeping as they heard the law—51“so go your way, eat the fat and drink the sweet, and send portions to those who have none; 52for the day is holy to the Lord; and do not be sorrowful, for the Lord will exalt you.” 53The Levites commanded all the people, saying, “This day is holy; do not be sorrowful.” 54Then they all went their way, to eat and drink and enjoy themselves, and to give portions to those who had none, and to make great rejoicing; 55because they were inspired by the words which they had been taught. And they came together.g
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a Gk he himself
b Gk Thocanos
c Gk Bacchurus
d Gk Tolbanes
e Other ancient authorities add and read the law of the Lord to the multitude
f Or the governor
g The Greek text ends abruptly: compare Neh 8.13
9.4 Seized for sacrifice. The parallel in Ezra 10.8 has “forfeited,” but the reference is to the ancient institution of the “ban,” according to which objects were removed from secular use and devoted to God by sacrifice.
9.14 Undertook the matter, or perhaps “approved of this” Ezra 10.15 suggests rather that these men opposed the proposal of the people.
9.36 They put them…children, more intelligible than the Hebrew text of the parallel in Ezra 10.44 and so perhaps the original Hebrew reading.
9.37–55 The narrative jumps to Nehemiah 7.73b–8.12, where the story of Ezra continues in the books of Ezra and Nehemiah. The work of Nehemiah is entirely omitted from the narrative of 1 Esdras. Historically, the events of these verses, set at the beginning of the seventh month (v. 37), probably occurred between Ezra’s arrival in Jerusalem in the fifth month of the seventh year of Artaxerxes (8.6) and the twentieth day of the ninth month, when the assembly met to consider the question of the mixed marriages (9.5). See also Neh 7.73b–8.13. Narrating the reading of the law at the very end of 1 Esdras serves to make even more clear than in Ezra and Nehemiah that the reading and acceptance of the law was the goal of Ezra’s mission.
9.49 Attharates, the transformation of the Hebrew title tirshata, “governor,” into a personal name. The parallel in Neh 8.9 has “Nehemiah, who was the governor” but 1 Esdras is ignoring the work of Nehemiah almost entirely (though cf. note on 5.40). Strangely, it is the governor here who tells Ezra and the Levites how the people should behave on the holy day. The reading of Neh 8.9 is more probable, where it is Ezra and the Levites (along with the governor Nehemiah, if indeed his name rightly belongs in the verse) who give the people directions.
9.55 They were inspired by the words. Neh 8.12 has, more prosaically, “they had understood the words.” And they came together. These words clearly imply that a continuation of the narrative has been lost. They seem to be from Neh 8.13, and we may assume that 1 Esdras originally included at least the narrative of the celebration of the Festival of Booths found in Neh 8.13–18.
THE PRAYER OF MANASSEH
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THE PRAYER OF MANASSEH is included in Greek and Slavonic Bibles and, since the Council of Trent (1546), has been included with 3 and 4 Esdras in the appendix to the Vulgate. In two Septuagint manuscripts it appears as part of a collection entitled “Odes,” a group of fifteen psalms or canticles that are also found in other canonical books (e.g., Ex 15; Deut 32; Lk 1).
Setting
MANASSEH, KING OF JUDAH of the house of David from about 698 to 642 BCE, reigned longer than any other monarch. In 2 Kings (21.1–18) he is portrayed as the worst possible offender of the laws set forth in the Torah and as the cause of the downfall of Judah. In 2 Chr 33.10–17, Manasseh, depicted as Judah’s most sinful king before his deportation to Babylon, is reported to have humbly repented in exile and earnestly prayed to God, who restored him to kingship in Jerusalem, where he rectified his most serious idolatrous offenses. His prayer is further mentioned in the concluding record of his reign (2 Chr 33.18–19).
But Chronicles fails to include the prayer. Many ancient readers would have noted the lack, and one of them filled the void by piecing together familiar liturgical and psalmic phrases found elsewhere in the Bible as well as a few interesting nonbiblical expressions (vv. 8, 11, 13). Some scholars believe that the Prayer of Manasseh was originally composed in Greek late in the first century BCE. It was translated in antiquity into Latin and Syriac.
Style and Theology
THE PRAYER OF MANASSEH, though largely composed (like 1 Chr 16.8–36) of older biblical terms and phrases, is a classic of penitential intention with limited literary quality. The theology is resonant with that of early Judaism generally: God, though clearly the God of justice, is equally the God of mercy. He is especially the God of those who repent of their sinful ways (v. 13). The theme was important to the developing theology of exilic and postexilic Judaism, which constantly lived under repressive regimes throughout the eastern Mediterranean region. The consequences of Manasseh’s sin devolved upon the whole kingdom of Judah and upon the following generations (see Ex 34.7). The scriptural base of the prayer’s theology of repentance is found in the pivotal affirmations of individual responsibility within the covenant community found in Jer 31.29–30 and Ezek 18. Manasseh’s repentance, although apparently efficacious for himself and his immediate generation (2 Chr 33.14–17), was limited to his personal restoration and did nothing to halt the demise of the kingdom of Judah.
Manasseh as king had the power to do the evil that, in the divine economy, brought about the destruction of Judah. In the Jewish mind of the period, however, Manasseh’s exclusion from repentance and redemption would have raised questions about who could repent and doubt about God as the God of mercy as well as of justice. God is not only Creator and Sustainer (vv. 1–4) but also Redeemer, “of great compassion, long-suffering, and very merciful” (v. 7), who did not appoint repentance for the righteous, like Abraham, Isaac, and Jacob, but ordained it for all sinners (v. 8), even Manasseh. [JAMES A. SANDERS]
Manasseh 1
Ascription of Praise
1O Lord Almighty,
God of our ancestors,
of Abraham and Isaac and Jacob
and of their righteous offspring;
2you who made heaven and earth
with all their order;
3who shackled the sea by your word of command,
who confined the deep
and sealed it with your terrible and glorious name;
4at whom all things shudder,
and tremble before your power,
5for your glorious splendor cannot be borne,
and the wrath of your threat to sinners is unendurable;
6yet immeasurable and unsearchable
is your promised mercy,
7for you are the Lord Most High,
of great compassion, long-suffering, and very merciful,
and you relent at human suffering.
O Lord, according to your great goodness
you have promised repentance and forgiveness
to those who have sinned against you,
and in the multitude of your mercies
you have appointed repentance for sinners,
so that they may be saved.a
8Therefore you, O Lord, God of the righteous,
have not appointed repentance for the righteous,
for Abraham and Isaac and Jacob, who did not sin against you,
but you have appointed repentance for me, who am a sinner.
Confession of Sins
9For the sins I have committed are more in number than the sand of the sea;
my transgressions are multiplied, O Lord, they are multiplied!
I am not worthy to look up and see the height of heaven
because of the multitude of my iniquities.
10I am weighted down with many an iron fetter,
so that I am rejectedb because of my sins,
and I have no relief;
for I have provoked your wrath
and have done what is evil in your sight,
setting up abominations and multiplying offenses.
Supplication for Pardon
11And now I bend the knee of my heart,
imploring you for your kindness.
12I have sinned, O Lord, I have sinned,
and I acknowledge my transgressions.
13I earnestly implore you,
forgive me, O Lord, forgive me!
Do not destroy me with my transgressions!
Do not be angry with me forever or store up evil for me;
do not condemn me to the depths of the earth.
For you, O Lord, are the God of those who repent,
14and in me you will manifest your goodness;
for, unworthy as I am, you will save me according to your great mercy,
15and I will praise you continually all the days of my life.
For all the host of heaven sings your praise,
and yours is the glory forever. Amen.
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a Other ancient authorities lack O Lord, according…be saved
b Other ancient authorities read so that I cannot lift up my head
1–7 An invocation to the God of our ancestors (Ex 3.6, 15; 1 Chr 29.18; Dan 2.23), the first and longest of the three strophes that make up the prayer. It lists the divine attributes starting with God’s creation of heaven and earth with all their order (Gen 1.1; Gen 2.1 in the Septuagint).
3 Who shackled the sea recalls Job 38.8–11; Ps 104.7, 9. Who confined the deep expresses the power of God to control the forces of chaos and evil (e.g., Gen 1.2; 7.11; 8.2; Pss 63.9; 88.5–6).
7 Of great compassion, long-suffering, and very merciful. See Joel 2.13 (Septuagint). The second part of the verse, O Lord, according…be saved, reminding God of the divine promises, is preserved in the Latin and Syriac versions and in some late Greek manuscripts.
8–10 Manasseh’s confession of sins more numerous than the sand of the sea (v. 9). The contrast between the righteous (Mk 2.17; Lk 5.32; 1 Tim 1.15) and sinners (Lk 15.7; 18.13) reflects first-century thinking like that found in the NT and the Dead Sea Scrolls.
11–15 Manasseh’s petition for forgiveness.
11 Bend the knee of my heart, an image not found elsewhere that well expresses the depth of sincerity of the truly penitent.
12–13 The twofold repetition I have sinned is matched in pathos by the double supplication forgive me, O Lord, forgive me. Depths of the earth. See note on v. 3. God of those who repent, like God of the righteous (v. 8), is not found in the Bible and should probably be neither generalized nor seen to conflict with biblical thinking; rather, it expresses the spirit of one who feels deeply the need to repent and be restored to the fold of the faithful.
15 The prayer closes with a doxology expressing the hope that the praise of God, which Manasseh vows all the days of his life, would be caught up into the praise of the whole host of heaven (see 2 Chr 18.18).
PSALM 151
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PSALM 151 IS KNOWN in four ancient text forms: Hebrew, Greek, Latin, and Syriac. The oldest is the Hebrew, which is found in a scroll of biblical psalms discovered in 1956 at Qumran (11QPsa); the manuscript dates to the first half of the first century CE. The Greek Psalm 151 was a recension of the original Hebrew. The Syriac (except for one verse), like the Latin, was translated from the Greek. As indicated in the accompanying notes, the psalm underwent revision as well as translation in antiquity.
The reason Psalm 151 is included in the apocryphal section of the NRSV is that it forms a part of the Bibles of communities of faith today, those revering Eastern Orthodox canons, including the Greek and Slavonic. Its discovery, therefore, in a Hebrew Psalter belonging to a pre-Christian Jewish community was notable indeed; it has never, to our knowledge, formed a part of any Jewish canon since that time.
It is called Psalm 151 not only because it follows Ps 150 in some Greek Psalter manuscripts but also because it is numbered Psalm 151 in what is probably the oldest and most reliable Greek manuscript (Sinaiticus) and in some medieval Syriac Psalters (one of which has four additional psalms specifically numbered 152–155).
The text of Greek Psalm 151 is straightforward, with few problems and only one important variant in v. 3. The text of the Hebrew at vv. 3–4 is by contrast highly multivalent, lending itself to different understandings. This was probably the reason the psalm was condensed in translation into Greek or had been condensed already in the Hebrew precursor of the Greek.
Although the Greek (and Latin and Syriac) version of the psalm appears to be a single unit of seven verses, the Hebrew text comprises two poetic units, each bearing a superscription in the manner of other psalms purporting to reflect events in David’s life (e.g., Pss 3; 7; 18). Each is a poetic midrash (or commentary) on events reported in 1 Samuel, the first on 16.1–13 and the second on 17.17–54. The first unit was condensed into Greek vv. 1–5, and the second into vv. 6–7.
The date of the composition of Hebrew Psalm 151 is unknown; estimates vary from the sixth century BCE to sometime in the Hellenistic period (332–63 BCE), with the latter more likely. The translation into Greek was probably made by the beginning of the second century CE. [JAMES A. SANDERS]
This psalm is ascribed to David as his own composition (though it is outside the numbera), after he had fought in single combat with Goliath.
Psalm 151
1I was small among my brothers,
and the youngest in my father’s house;
I tended my father’s sheep.
2My hands made a harp;
my fingers fashioned a lyre.
3And who will tell my Lord?
The Lord himself; it is he who hears.b
4It was he who sent his messengerc
and took me from my father’s sheep,
and anointed me with his anointing oil.
5My brothers were handsome and tall,
but the Lord was not pleased with them.
6I went out to meet the Philistine,d
and he cursed me by his idols.
7But I drew his own sword;
I beheaded him, and took away disgrace from the people of Israel.
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a Other ancient authorities add of the one hundred fifty (psalms)
