Mosollamus
A Greek Form of Meshullam
Mosollamus is the Hellenized version of the Hebrew name Meshullam, appearing in the apocryphal book of 1 Esdras (also known as Greek Ezra or 3 Esdras). The name appears in two separate contexts, referring to two different individuals who played roles in the post-exilic restoration of the Jewish community under Ezra's leadership.
Mosollamus the Assessor
The first Mosollamus (spelled "Mosollam" in some KJV editions) appears in 1 Esdras 9:14 as one of three assessors appointed to assist the two commissioners in the investigation of marriages with foreign women. This inquiry was a major reform initiative led by Ezra after he discovered that many Israelite men, including priests and Levites, had married women from the surrounding nations in violation of the covenant (Ezra 9:1-2). The parallel passage in Ezra 10:15 identifies this individual as Meshullam, confirming the equivalence of the two names.
Mosollamus the Messenger
The second Mosollamus (spelled "Mosollamon" in some versions) appears in 1 Esdras 8:44 as one of the leaders sent by Ezra to a place called Casiphia to recruit Levites and temple servants for the journey to Jerusalem. Ezra's caravan was about to depart from Babylonia, but he realized that no Levites had volunteered for the return. He sent Mosollamus and other leading men to Loddeus (Iddo in the canonical text) to request qualified men for temple service. The parallel in Ezra 8:16 identifies this person as Meshullam.
The Context of Post-Exilic Reform
Both references to Mosollamus occur within the broader narrative of Ezra's reforms, which aimed to restore proper worship and covenant faithfulness among the returned exiles. The foreign marriage crisis threatened the religious identity of the community, while the shortage of Levites threatened the functioning of temple worship. Mosollamus/Meshullam contributed to addressing both of these challenges, serving as a practical leader in the work of restoration.
1 Esdras and Its Relationship to Ezra
The book of 1 Esdras covers much of the same historical material as the canonical books of Ezra and Nehemiah, but it presents the events in a somewhat different order and with occasional textual variations. The Hellenized names in 1 Esdras (Mosollamus for Meshullam, Loddeus for Iddo, etc.) reflect the book's composition in Greek rather than Hebrew. Comparing the two versions helps scholars understand the transmission history of these important historical texts.
The Significance of Meshullam/Mosollamus
The name Meshullam (meaning "rewarded" or "made whole") was one of the most common names in post-exilic Judah. Multiple individuals named Meshullam appear in Ezra, Nehemiah, and Chronicles, reflecting the name's popularity during the restoration period. The prominence of people named Meshullam/Mosollamus in leadership roles during the reforms suggests that bearing a name meaning "made whole" resonated with the community's aspiration to restore the wholeness of Israel after the devastation of exile.
Biblical Context
Mosollamus appears in 1 Esdras 9:14 as an assessor in the foreign marriage inquiry (parallel to Meshullam in Ezra 10:15) and in 1 Esdras 8:44 as a messenger sent to recruit Levites (parallel to Meshullam in Ezra 8:16). Both contexts involve the post-exilic reforms led by Ezra to restore proper worship and covenant faithfulness among the returned exiles.
Theological Significance
Mosollamus/Meshullam represents the practical leaders who carried out the difficult work of spiritual restoration. The foreign marriage reform required painful personal sacrifices from many families, and the assessors like Mosollamus helped ensure the process was conducted fairly. The recruitment of Levites demonstrated the community's commitment to proper worship. Together, these efforts reflect the biblical principle that spiritual renewal requires both institutional reform and personal obedience.
Historical Background
1 Esdras is a Greek text found in the Septuagint that parallels portions of 2 Chronicles, Ezra, and Nehemiah. It was likely compiled in the 2nd century BC and provides an alternative account of the restoration period. The foreign marriage inquiry described in both Ezra and 1 Esdras took place around 458 BC under Persian authorization. The shortage of Levites willing to return to Jerusalem reflects the practical challenges of rebuilding a community after seventy years of exile.