Ver. 11. The vessels—were five thousand and four hundred— The sum total of these vessels amounts only to two thousand four hundred and ninety-nine. Houbigant supposes the number to be this sum total, as all the versions pretty nearly agree in the separate sums. Kennicott, however, thinks that the error lies in the four hundred and ten silver basons. That thousands, says he, were expressed anciently by single letters with a dot over them, may be presumed from this verse, where the silver basons are said to be (of a second sort, without mentioning any first) four hundred and ten; but in the parallel account, Genesis 2:13 we find the same silver basons to have been two thousand four hundred and ten. Now if ב beth, which stands for the number two, with a dot over it, stood for two thousand, the letter might very easily be copied without the dot. Afterwards, when, in consequence of the corruptions which had been found to arise from numeral letters, numbers were expressed, as they now are in the Hebrew copies, by words at length, the ב being thus reduced to signify two, was of course written שׁנים shenaiim; but this word making nonsense with the following, i.e. two four hundred and ten, has been since changed into משׁנים mishnim; a word not very agreeable to the sense here, and a word which renders this account not only repugnant to the parallel chapter, but also inconsistent with itself, as leaving the sum total now specified in the Hebrew text very deficient, for want of the two thousand thus omitted. This conjecture is confirmed by a Latin MS. in Exeter College library, which reads two thousand four hundred and ten; and is supported not only by five other Latin manuscripts in the Bodleian, but likewise by two in the Archbishop of Canterbury's library at Lambeth. Kenn. Dissert. vol. 2: p. 213. 508. 564. A learned anonymous writer, however, is of opinion that there is no need of any alteration. "Ezra," says he, "might at one time make particular mention of such vessels only as were perhaps chiefly used, or were most remarkable, and might mean to include all the rest in the general round sum of five thousand four hundred; and ver might afterwards think proper to write a more circumstantial history, setting down the exact number of each kind of vessels, together with the particular amount or total of the whole. In Josephus, Antiq. 11: ch. 5 the σπονδεια χρυσεα λ, (30) and the φιαλαι χρυσιναι λ, (30) correspond very well with the chargers of gold, and basons of gold, mentioned by Ezra. As to the other numbers, they all differ from the account in Ezra, as from that in Esdras, except the one thousand other vessels; and the addition of the whole amounts to no more than five thousand two hundred and ten; yet, as he has not himself given a total number, he cannot be said to contradict either of the others. Now, as not one of the articles in the Hebrew account of Ezra exceeds the numbers of those in Esdras, there can be no contradiction therein, because each number may be included in the corresponding number in Esdras. And further, if the number in each article in Ezra had been exactly the same with those in Esdras, the sum total, five thousand four hundred, would have appeared more like a mistake; but as they amount to no more than two thousand four hundred and ninety-nine, it is plain that the writer did not mean to enumerate every single vessel, because he afterwards gives a round sum total of even hundreds, viz. five thousand four hundred, which is more frequent in historians than exact and particular sums; therefore a person must be very little acquainted with history, who supposes that this is a contradiction to the sum total in Esdras, because the odd number sixty-nine is omitted."
REFLECTIONS.—In consequence of the proclamation, we have here a stirring among the dry bones; and the spirit of life breathing upon them, to arise and return to their own land.
1. Judah and Benjamin were the first to lead the way. The chief fathers of the families assembled; and the priests and Levites, zealous for the re-establishment of the service of God, readily embraced the permission given them. A thousand difficulties were, indeed, in their way; by their long abode in Babylon, many were now comfortably settled; they were utter strangers to the land whither they were going, and could expect to find there nothing but ruin and desolation; not so much as a house to cover their heads; yet all these things discouraged them not: God animated their hearts with desire for his temple's restoration at Jerusalem, and filled them with a noble love of liberty. Note; (1.) When God's service requires to be set forward, his ministers should be the first to promote it. (2.) The Lord must raise up our hearts, or else our earth-born souls will choose their rest in Babylon. (3.) The gospel, like this proclamation, calls forth the sinner from his bondage; and, though the way to the glorious land of life and liberty is difficult, those who dare trust their all with God, boldly go forth; while others, disheartened by the prospect of danger, refuse to follow the divine mandate, and live and die the servants of corruption.
2. The Chaldeans liberally assisted the returning Israelites; and they who stayed at Babylon willingly offered of their substance for the furtherance of the temple of God; while Cyrus, their great benefactor, nobly restores to them all the vessels which Nebuchadnezzar had carried to Babylon, and placed in the temple of his idol gods. Note; God can make the great men of the world contribute to the support of his cause, and assist in the furtherance of his service.