Ezra

EZRA

A celebrated priest and leader of the Jewish nation. He was “a ready scribe in the law,” a learned, able, and faithful man, and appears to have enjoyed great consideration in the Persian court. During the eighty years embraced in his narrative, most of the reign of Cyrus passed, and the whole reign of Cambyses, Smerdis, Darius Hystaspis, Xerxes, and eight years of Artaxerxes Longimanus. From this last king he received letters, money, and every desirable help, and went at the head of a large party of returning exiles to Jerusalem, B. C. 457. Here he instituted many reforms in the conduct of the people, and in the public worship, Ezr 8:1-10 :44 Ne 8:1-18. After this he is generally believed to have collected and revised all the books of the Old Testament Scripture, which form the present canon.The BOOK OF EZRA contains a history of the return of the Jews from the time of Cyrus; with an account of his own subsequent proceedings, B. C. 450. There are two apocryphal books ascribed to him under the name of Esdras, which is only the Greek form of the name Ezra.

Fuente: American Tract Society Bible Dictionary

Ezra

(Or EZRA.)

I. ESDRAS THE MAN

Esdras is a famous priest and scribe connected with Israel’s restoration after the Exile. The chief sources of information touching his life are the canonical books of Esdras and Nehemias. A group of apocryphal writings is also much concerned with him, but they can hardly be relied upon, as they relate rather the legendary tales of a later age. Esdras was of priestly descent and belonged to the line of Sardoc (Ezra 7:1-5). He styles himself “son of Saraias” (vii, 1), an expression which is by many understood in a broad sense, as purporting that Saraias, the chief priest, spoken of in IV Kings, xxv, 18-21, was one of Esdras’s ancestors. Nevertheless he is known rather as “the scribe” than as “priest”: he was “a ready scribe [a scribe skilled] in the law of Moses”, and therefore especially qualified for the task to which he was destined among his people.

The chronological relation of Esdras’s work with that of Nehemias is, among the questions connected with the history of the Jewish Restoration, one of the most mooted. Many Biblical scholars still cling to the view suggested by the traditional order of the sacred text (due allowance being made for the break in the narrative — Ezra 4:6-23), and place the mission of Esdras before that of Nehemias. Others, among whom we may mention Professor Van Hoonacker of Louvain, Dr. T.K. Cheyne in England, and Professor C.F. Kent in America, to do away with the numberless difficulties arising from the interpretation of the main sources of this history, maintain that Nehemias’s mission preceded that of Esdras. The former view holds that Esdras came to Jerusalem about 458 B.C., and Nehemias first in 444 and the second time about 430 B.C.; whereas, according to the opposite opinion, Esdras’s mission might have taken place as late as 397 B.C. However this may be, since we are here only concerned with Esdras, we will limit ourselves to summarizing the principal features of his life and work, without regard to the problems involved, which it suffices to have mentioned.

Many years had elapsed after permission had been given to the Jews to return to Palestine; amidst difficulties and obstacles the restored community had settled down again in their ancient home and built a new temple; but their condition, both from the political and the religious point of view, was most precarious: they chafed under the oppression of the Persian satraps and had grown indifferent and unobservant of the Law. From Babylon, where this state of affairs was well known, Esdras longed to go to Jerusalem and use his authority as a priest and interpreter of the Law to restore things to a better condition. He was in favour at the court of the Persian king; he not only obtained permission to visit Judea, but a royal edict clothing him with ample authority to carry out his purpose, and ample support from the royal treasury. The rescript, moreover, ordered the satraps “beyond the river” to assist Esdras liberally and enacted that all Jewish temple officials should be exempt from toll, tribute, or custom. “And thou, Esdras, appoint judges and magistrates, that they may judge all the people, that is beyond the river” (Ezra 7:25). Finally, the Law of God and the law of the king were alike to be enforced by severe penalties. The edict left all Jews who felt so inclined free to go back to their own country. Some 1800 men, including a certain number of priests, Levites, and Nathinites, started with Esdras from Babylon, and after five months the company safely reached Jerusalem. Long-neglected abuses had taken root in the sacred city. These Esdras set himself vigorously to correct, after the silver and gold he had carried from Babylon were brought into the Temple and sacrifices offered. The first task which confronted him was that of dealing with mixed marriages. Regardless of the Law of Moses, many, even the leading Jews and priests, had intermarried with the idolatrous inhabitants of the country. Horror-stricken by the discovery of this abuse — the extent of which was very likely unknown heretofore to Esdras — he gave utterance to his feelings in a prayer which made such an impression upon the people that Sechenias, in their names, proposed that the Israelites should put away their foreign wives and the children born of them. Esdras seized his opportunity, and exacted from the congregation an oath that they would comply with this proposition. A general assembly of the people was called by the princes and the ancients; but the business could not be transacted easily at such a meeting and a special commission, with Esdras at its head, was appointed to take the matter in hand. For three full months this commission held its sessions; at the end of that time the “strange wives” were dismissed.

What was the outcome of this drastic measure we are not told; Esdras’s memoirs are interrupted here. Nor do we know whether, his task accomplished, he returned to Babylon or remained in Jerusalem. At any rate we find him again in the latter city at the reading of the Law which took place after the rebuilding of the walls. No doubt this event had rekindled the enthusiasm of the people; and to comply with the popular demand, Esdras brought the Book of the Law. On the first day of the seventh month (Tishri), a great meeting was held “in the street that was before the watergate”, for the purpose of reading the Law. Standing on a platform, Esdras read the book aloud “from the morning until midday”. At hearing the words of the Law, which they had so much transgressed, the congregation broke forth into lamentations unsuited to the holiness of the day; Nehemias therefore adjourned the assembly. The reading was resumed on the next day by Esdras, and they found in the Law the directions concerning the feast of the Tabernacles. Thereupon steps were at once taken for the due celebration of this feast, which was to last seven days, from the fifteenth to the twenty-second day of Tishri. Esdras continued the public reading of the Law every day of the feast; and two days after its close a strict fast was held, and “they stood, and confessed their sins, and the iniquities of their fathers” (Nehemiah 9:2). There was a good opportunity to renew solemnly the covenant between the people and God. This covenant pledged the community to the observance of the Law, the abstention from intermarriage with heathens, the careful keeping of the Sabbath and of the feasts, and to various regulations agreed to for the care of the Temple, its services, and the payment of the tithes. It was formally recited by the princes, the Levites, and the priests, and signed by Nehemias and chosen representatives of the priests, the Levites, and the people (strange as it may appear, Esdras’s name is not to be found in the list of the subscribers — Nehemiah 10:1-27). Henceforth no mention whatever is made of Esdras in the canonical literature. He is not spoken of in connection with the second mission of Nehemias to Jerusalem, and this has led many to suppose that he was dead at the time. In fact both the time and place of his death are unknown, although there is on the banks of the Tigris, near the place where this river joins the Euphrates, a monument purporting to be Esdras’s tomb, and which, for centuries, has been a place of pilgrimage for the Jews.

Esdras’s role in the restoration of the Jews after the exile left a lasting impression upon the minds of the people. This is due mostly to the fact that henceforth Jewish life was shaped on the lines laid down by him, and in a way from which, in the main, it never departed. There is probably a great deal of truth in the tradition which attributes to him the organization of the synagogues and the determination of the books hallowed as canonical among the Jews. Esdras’s activity seems to have extended still further. He is credited by the Talmud with having compiled “his own book” (that is to say Esd.-Nehem.), “and the genealogies of the book of Chronicles as far as himself” (Treat. “Baba bathra”, 15a). Modern scholars, however, differ widely as to the extent of his literary work: some regard him as the last editor of the Hexateuch, whereas, on the other hand, his part in the composition of Esdras-Nehemias and Paralipomenon is doubted. At any rate, it is certain that he had nothing to do with the composition of the so-called Third and Fourth books of Esdras. As is the case with many men who played an important part at momentous epochs in history, in the course of time Esdras’s personality and activity assumed, in the minds of the people, gigantic proportions; legend blended with history and supplied the scantiness of information concerning his life; he was looked upon as a second Moses to whom were attributed all institutions which could not possibly be ascribed to the former. According to Jewish traditions, he restored from memory — an achievement little short of miraculous — all the books of the Old Testament, which were believed to have perished during the Exile; he likewise replaced, in the copying of Holy Writ, the old Phoenician writing by the alphabet still in use. Until the Middle Ages, and even the Renaissance, the crop of legendary achievements attributed to him grew up; it was then that Esdras was hailed as the organizer of the famous Great Synagogue — the very existence of which seems to be a myth — and the inventor of the Hebrew vocal signs.

II. THE BOOKS OF ESDRAS

Not a little confusion arises from the titles of these books. Esdras A of the Septuagint is III Esdras of St. Jerome, whereas the Greek Esdras B corresponds to I and II Esdras of the Vulgate, which were originally united into one book. Protestant writers, after the Geneva Bible, call I and II Esdras of the Vulgate respectively Ezra and Nehemiah, and III and IV Esdras of the Vulgate respectively I and II Esdras. It would be desirable to have uniformity of titles. We shall follow here the terminology of St. Jerome.

I Esdras

(Gr. Esdras B, first part; A.V. Ezra). As remarked above, this book formed in the Jewish canon, together with II Esdras, a single volume. But Christian writers of the fourth century adopted the custom — the origin of which is not easy to assign — of considering them as two distinct works. This custom prevailed to such an extent that it found its way even into the Hebrew Bible, where it has remained in use. On the other hand, the many and close resemblances undeniably existing between Esd.-Neh. and Par., and usually accounted for by unity of authorship, have suggested that possibly all these books formed, in the beginning, one single volume, for which the title of “Ecclesiastical Chronicle of Jerusalem” has been proposed as fairly expressing its contents. Should these books be regarded as independent, or as parts of a larger work? There is little discussion as to the union of I and II Esdras, which may well be considered as a single book. As to the opinion holding Esd.-Neh. and Par. to be only one work, although it seems gaining ground among Biblical students, yet it is still strongly opposed by many who deem its arguments unable to outweigh the evidence in the opposite direction. We should not expect to find in I Esdras, any more than in II Esdras, a complete account of the events connected with the Restoration, even a complete record of the lives of Esdras and Nehemias. The reason for this lies in the author’s purpose of simply narrating the principal steps taken in the re-establishment of the theocracy in Jerusalem. Thus, in two parallel parts, our book deals with the return of the Jews under the leadership of Zorobabel; with the return of another band commanded by Esdras. In the former, with the decree of Cyrus (i, 1-4) and the enumeration of the most prominent members of the caravan (ii), we read a detailed account of the rebuilding of the Temple and its successful completion, in spite of bitter opposition (iii-iv). The events therein contained cover twenty-one years (536-515). The latter part deals with facts belonging to a much later date (458 or 397). Opening with the decree of Artaxerxes (vii) and the census of the members of the party, it briefly relates the journey across the desert (viii), and gives all the facts connected with the enforcement of the law concerning marriages with foreign women (ix-x).

I Esd. is a compilation the various parts of which differ in nature, in origin, and even in language. At least three of the parts may be recognized: the personal memoirs of Esdras (vii, 27-ix, 15); lists very likely taken from public documents (ii, 1-70; vii, 1-5); Aramaic writings (iv, 7-vi, 18; vii, 12-26), supposed with some probability to be a portion of “a more comprehensive history of the restored community” (Stade). These the compiler put together into the present shape, adding, of course, now and then some remarks of his own, or some facts borrowed from sources otherwise unknown to us. This compilatory character does not, as some might believe, lessen in any way the high historical value of the work. True, the compiler was very likely not endowed with a keen sense of criticism, and he has indiscriminatingly transcribed side by side all his sources “as if all were alike trustworthy” (L.W. Batten); but we should not forget that he has preserved for us pages of the highest value; even those that might be deemed of inferior trustworthiness are the only documents available with which to reconstruct the history of those times; and the compiler, even from the standpoint of modern scientific research, could hardly do anything more praiseworthy than place within our reach, as he did, the sources of information at his disposal. The composition of the work has long been attributed without discussion to Esdras himself. This view, taught by the Talmud, and still admitted by scholars of good standing, is, however, abandoned by several modern Biblical students, who, although their opinions are widely at variance on the question of the date, fairly agree, nevertheless, that the book is later than 330 B.C.

II Esdras See the Book of Nehemiah.

III Esdras (Gr. Esdras A; Protestant writers, I Esdras) Although not belonging to the Canon of the Sacred Scriptures, this book is usually found, ne prorsus intereat, in an appendix to the editions of the Vulgate. It is made up almost entirely from materials existing in canonical books. The following scheme will show sufficiently the contents and point out the canonical parallels: III Esdras, i and II Par., xxxv, xxxvi — History of the Kingdom of Juda from the great Passover of Josias to the Captivity. III Esdras, ii, 1-15 (Greek text, 14) and I Esdras, i — Cyrus’s decree. Return of Sassabasar. III Esdras, ii, 16 (Gr. 15)-31 (Gr. 25) and I Esdras, iv, 6-24 — Opposition to the rebuilding of the Temple. III Esdras, iii, 1-v, 6 — Original portion. Story of the three pages. Return of Zorobabel. III Esdras, v, 7-46 (Gr. 45) and I Esdras, ii — List of those returning with Zorobabel. III Esdras, v, 47 (Gr. 46)-73 (Gr. 70) and I Esdras, iii, 1-iv, 5 — Altar of holocausts. Foundation of the Temple laid. Opposition. III Esdras, vi, vii and I Esdras, v, vi — Completion of the Temple. III Esdras, viii, 1-ix, 36 and I Esdras, vii-x — Return of Esdras. III Esdras, ix, 37-56 (Gr. 55) and II Esdras, vii, 73-viii, 12 — Reading of the Law by Esdras. The book is incomplete, and breaks off in the middle of a sentence. True, the Latin version completes the broken phrase of the Greek; but the book in its entirety probably contained also the narrative of the feast of Tabernacles (Nehemiah 8). A very strange feature in the work is its absolute disregard of chronological order; the history, indeed, runs directly backwards, mentioning first Artaxerxes (ii, 16-31), then Darius (iii-v, 6), finally Cyrus (v, 7-73). All this makes it difficult to detect the real object of the book and the purpose of the compiler. It has been suggested that we possess here a history of the Temple from the time of Josias down to Nehemias, and this view is well supported by the subscription of the old Latin version. Others suppose that, in the main, the book is rather an early translation of the chronicler’s work, made at a time when Par., Esdras, and Neh. still formed one continuous volume. Be this as it may, there seems to have been, up to St. Jerome, some hesitation with regard to the reception of the book into the Canon; it was freely quoted by the early Fathers, and included in Origen’s “Hexapla”. This might be accounted for by the fact that III Esd. may be considered as another recension of canonical Scriptures. Unquestionably our book cannot claim to be Esdras’s work. From certain particulars, such as the close resemblance of the Greek with that of the translation of Daniel, some details of vocabulary,etc., scholars are led to believe that III Esd. was compiled, probably in Lower Egypt, during the second century B.C. Of the author nothing can be said except, perhaps, that the above-noted resemblance of style to Dan. might incline one to conclude that both works are possibly from the same hand.

IV Esdras Such is the title of the book in most Latin manuscripts; the (Protestant) English apocrypha, however, give it as II Esdras, from the opening words: “The second book of the prophet Esdras”. Modern authors often call it the Apocalypse of Esdras. This remarkable work has not been preserved in the original Greek text; but we possess translations of it in Latin, Syriac, Arabic (two independent versions), Ethiopian, and Armenian. The Latin text is usually printed in the appendix to the editions of the Vulgate; but these editions miss seventy verses between vii, 35, and vii, 36. The missing fragment, which was read in the other versions, was discovered in a Latin manuscript by R.L. Bensly, in 1874, and has been since repeatedly printed. In the Latin the book is divided into sixteen chapters. The two opening (i, ii) and the two concluding (xv, xvi) chapters, however, which are not to be found in the Eastern translations, are unhesitatingly regarded by all as later additions, foreign to the primitive work.

The body of the Fourth Book, the unity of which appears to be unquestionable, is made up of seven visions which Esdras is supposed to have seen at Babylon, the thirtieth year after the destruction of Jerusalem (the date given is wrong by about a century). In the first vision (iii, 1-v, 20), Esdras is lamenting over the affliction of his people. Why does not God fulfil his promises? Is not Israel the elect nation, and better, despite her “evil heart”, than her heathen neighbours? The angel Uriel chides Esdras for inquiring into things beyond his understanding; the “prophet” is told that the time that is past exceeds the time to come, and the signs of the end are given him. In another vision (v, 21-vi, 34), he learns, with new signs of the end, why God “doeth not all at once”. Then follows (vi, 35-ix, 25) a glowing picture of the Messianic age. “My son” shall come in his glory, attended by those who did not taste death, Moses, Henoch, Elias, and Esdras himself; they shall reign 400 years, then “my son” and all the living shall die; after seven days of “the old silence”, the Resurrection and the Judgment. Next (ix, 26-x, 60) Esdras beholds, in the appearance of a woman mourning for her son who died on his wedding day, an apocalyptic description of the past and future of Jerusalem. This vision is followed by another (xi, 1-xii, 39) representing the Roman Empire, under the figure of an eagle, and by a third (xiii) describing the rise of the Messianic kingdom. The last chapter (xiv) narrates how Esdras restored the twenty-four books of the Old Testament that were lost, and wrote seventy books of mysteries for the wise among the people. The Fourth Book of Esdras is reckoned among the most beautiful productions of Jewish literature. Widely known in the early Christian ages and frequently quoted by the Fathers (especially St. Ambrose), it may be said to have framed the popular belief of the Middle Ages concerning the last things. The liturgical use shows its popularity. The second chapter has furnished the verse Requiem æternam to the Office of the Dead (24-25), the response Lux perpetua lucebit sanctis tuis of the Office of the Martyrs during Easter time (35), the introit Accipite jucunditatem for Whit-Tuesday (36-37), the words Modo coronantur of the Office of the Apostles (45); in like manner the verse Crastine die for Christmas eve, is borrowed from xvi, 53. However beautiful and popular the book, its origin is shrouded in mystery. The introductory and concluding chapters, containing evident traces of Christianity, are assigned to the third century (about A.D. 201-268). The main portion (iii-xiv) is undoubtedly the work of a Jew — whether Roman, or Alexandrian, or Palestinian, no one can tell; as to its date, authors are mostly widely at variance, and all dates have been suggested, from 30 B.C. to A.D. 218; scholars, however, seem to rally more and more around the year A.D. 97.

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CHARLES L. SOUVAY Transcribed by Sean Hyland

The Catholic Encyclopedia, Volume VCopyright © 1909 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, May 1, 1909. Remy Lafort, CensorImprimatur. +John M. Farley, Archbishop of New York

Fuente: Catholic Encyclopedia

Ezra

(Hebrews [except in] Ezra’, , the help, a Chaldee emphatic for Ezer), the name of three or four men.

I. (1Ch 4:17.)

II. (Sept. v.r. ) (Vulgate Esdras.) A leading priest among the to Jerusalem under Zerubbabel (Nehemiah B.C. 536. His son Meshullam was chief of in the time of the high-priest Joiakim (Neh 3:12). In the somewhat parallel list of Neh 10:2-8, the name of the same person is written , AZARIAH, as it is probably in Ezr 7:1.

III. (Sept. v.r. , Josephus ,Vulg. Esdras.) The celebrated Jewish scribe () and priest (), who, in the year B.C. 459, led the second expedition of Jews back from the Babylonian exile into Palestine, and the author of one of the canonical books of Scripture.

1. Parentage. Ezra was a lineal descendant from Phinehas, the son of Aaron (Ezr 7:1-5). He is stated to be the son of Seraiah, the son of Azariah; which Seraiah was slain at Riblah by order of Nebuchadnezzar, having been brought thither a captive by Nebuzaradan (2Ki 25:18-21). SEE SERAIAH. But, as 130 years elapsed between the death of Seraiah and the departure of Ezra from Babylon, and we read that a grandson of Seraiah was the high-priest who accompanied Zerubbabel on the first return to Jerusalem, seventy years before Ezra returned thither, we may suppose that by the term son here, as in some other places, the relationship of great-grandson, or of a still more remote direct descendant, is intended. SEE FATHER. All that is really known of Ezra is contained in the last four chapters of the book of Ezra, and in Nehemiah 8 and Neh 12:26. In addition to the information there given, that he was a “scribe,” a “ready scribe of the law of Moses,” “a scribe of the words of the commandments of the Lord and of his statutes to Israel,” a scribe of the law of the God of heaven,” and “a priest,” we are told by Josephus that he was high-priest of the Jews who were left in Babylon; that he was particularly conversant with the laws of Moses, and was held in universal esteem on account of his righteousness and virtue (Ant. 11:5, 1).

2. Scriptural History. The rebuilding of the Temple of Jerusalem, which had been decreed by Cyrus in the year B.C. 536, was, aftei much powerful and vex” atious opposition, completed in the reign and by the permission of Darius Hystaspis, in the year B.C. 517.

The origin of Ezra’s influence with the Persian king Artaxerxes Longimanus does not appear, but in the seventh year of his reign, B.C. 459, in spite of the unfavorable report which had been sent by Rehum and Shimshai, he obtained leave to go to Jerusalem, and to take with him a company of Israelites, together with priests, Levites, singers, porters, and Nethinim. Of these a list, amounting to 1754, is given in Ezra 8; and these, also, doubtless form a part of the full list of the returned captives contained in Nehemiah 7, and in duplicate in Ezra 2. Ezra and his companions were allowed to take with them a large free-will offering of gold and silver, and silver vessels, contributed not only by the Babylonian Jews, but by the king himself and his counselors. These offerings were for the house of God, to beautify it, and for the purchase of bullocks, rams, and the other offerings required for the Templeservice. In addition to this, Ezra was empowered to draw upon the king’s treasurers beyond the river for any further supplies he might require; and all priests, Levites, and other ministers of the Temple were exemnpted from taxation. Ezra had also authority given him to appoint magistrates and judges in Judaea, with power of life and death over all offenders. The reason of the interest for the worship of God at this time evinced by Artaxerxes appears to have been a fear of the divine displeasure, for we read in the conclusion of the decree to the treasurers beyond the river, “Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons?” We are also told (Ezr 7:6) that the king granted Ezra all his request; and Josephus informs us that Ezra, being desirous of going to Jerusalem, requested the king to grant him recommendatory letters to the governor of Syria (Ant. 11:5, 1). We may therefore suppose that the dread which Artaxerxes entertained of the divine judgments was the consequence of the exposition to him by Ezra of the history of the Jewish people. Some writers suppose that this favor shown to the Jews was consequent upon the marriage of Esther with Ahasuerus; but this could not be, even if we should grant, what is unlikely, that the Artaxerxes of the book of Ezra and the Ahasuerus of the book of Esther were the same person, because Ezra set out for Jerusalem in the first month in the seventh year of the reign of Artaxerxes, and Esther was not taken into the king’s house until the tenth month in the seventh year of the reign of Ahasuerus, and did not declare her connection with the Jewish people, and obtain favor for them until after the plot of Haman, in the twelfth year of Ahasuerus. SEE AHASUIRUS.

Ezra assembled the Jews who accompanied him on the banks of the river Ahava, where they halted three days in tents. Here Ezra proclaimed a fast, as an act of humiliation before God, and a season of prayer for divine direction and safe conduct; for, on setting out, he “was ashamed to require a band of soldiers and horsemen to help them against the enemy by the way,” because he had asserted to the king that the hand of his God is upon all them that seek him for good. Ezra next committed the care of the treasures which he carried with him to twelve of the chief priests, assisted by ten of their brethren, appointing these to take charge of the treasures by the way, and deliver them safely in the house of the Lord at Jerusalem. On the twelfth day from their first setting out Ezra and his companions left the river Ahava, ant arrived safely at Jerusalem in the fifth month, having been delivered from the hand of the enemy and of such as lay in wait by the way. Three days aftel their arrival the treasures were weighed and delivered hiato the custody of some Levites. The returning exiles offered burnt- offerings to the Lord. They delivered also the king’s commissions to the viceroys and governors, and gave needful help to the people and the ministers of the Temple.

Ezra’s ample commission had been granted him at his own request (Ezr 7:6), and it appears that his great design was to effect a religious reformation among the Palestinian Jews, and to bring them back to the obserrance of the law of Moses, from which they had grievously declined. His first care, accordingly, was to enforce a separation from theirwives of all who had iade heathen marriages, in which number were many priests and Levites, as well ass other Israelites. For this an. opportunity soon presented itself. When he had discharged the various trusts comannitted to him, the parincesa of the Jews came to him and complained that the Jewish people generally who had returned from the captivity, and also the priests and Levites but especially the rulers and princes, had not kept themselves sepapate from the people of the land, but had done according to the abominations of the remhant of the nations whom their forefathers had driven out, and married their daughters and allowed their children to intermarry with them. On this report Ezra evinced his deep affliction, according to the Jewish custom, by rending his mantle and tearing the hair of his head and beard. There gathered round him all those who still feared God, and dreaded his wrath for the transgression of those whom he had brought back from captivity. Having waited till the time of time evening sacrifice, Ezra rose up, and, having again rent his hair and his garments, made public prayer and confession of sin. The assembled people wept bitterly, and Shechaniah, one of the sons of Elam, came forward to propose a general covenant to put away the foreign wives and their children. Ezra then arose and administered an oath to the people that they would do accordingly. Proclamation was also made that all those who had returned from the captivity should within three days gather themselves together to Jerusalem, under pain of excommunication and forfeiture of their goods. The people assembled at the time appointed, trembling on account of their sin and of the heavy rain that fell. Ezra addressed them, declaring to them their sin, and exhorting them to amend their lives by dissolving their illegal connections. The people acknowledged the justice of his rebukes, and promised obedience. They then requested that, as the rain fell heavily, and the number of transgressors was great, he would appoint times at which they might severally come to be examined respecting this matter, accompanied by the judges and elders of every city. A commission emas therefore formed, consisting of Ezra and some others, to investigate the extent of the evil. This investigation occupied three months. Josephus relates the affecting scene which occurred on the reading of the law by Ezra (Ant. 11:5, 5). The account given by Josephus agrees with that of Nehemiah in all leading particulars, except that Josephus places the date and occasion in the reign of Xerxes (Ant. 11:5, 1).

With the detailed account of this important transaction Ezra’s autobiography ends abruptly, and we hear nothing more of him till, rheja- teen was afterwards, in the twentieth of Artaxerses, we find him again at Jerusalem with Nehemiah the “Tirshatha.” B.C. 446. It is generally assumed that Ezra had continued governor till Nehemiah superseded him; but as Ezra’s comemission was only of a temporary nature, “to inquire concerning Judah and Jerusalem” (Ezr 7:14), and to carry thither “the silver; and gold which the king and his counselors had freely offered unto the God of Israel” (Ezr 7:15), and as there is no trace whatever of his presence at Jerusalem between the eighth and the twentieth of Artaxerses, it seems probable that after he had effected the above-named reformation, and had appointed competent judges and magistrates, with authority to maintain it, he himself returned to the king of Persia. This is in itself what one would expect, and what is borne out by the parallel case of Nehemiah, and it also accounts for the abrupt termination of Ezra’s narrative, and for that relapse of the Jews into their former irregularities which is apparent in the book of Nehemiah. Such a relapse, and such a state of affairs at Jerusalem in general, could scarcely have occurred if Ezra had continued there. Whether he returned to Jerusalem with Nehemiah, or separately, does not appear certainly, but as he is not mentioned in Nehemiah’s narrative till after the completion of the wall (Neh 8:1), it is perhaps probable that he followed the latter some months later, having, perhaps, been sent for to aid him in his work. The functions he executed under Nehemiah’s government were purely of a priestly and ecclesiastical character, such as reading and interpreting the law of Moses to the people during the eight days of the feast of Tabernacles, praying in the congregation, and assisting at the dedication of the wall, and in promoting the religious reformation so happily effected by the Tirshatha. But in such he filled the first place, being repeatedly coupled with Nehemiah the Tiliathba (8:9; 12:26), while Eliashib the high-priest is not mentioned as taking any part in the reformation at all. In the sealing to the covenant described in Nehemiah 10, Ezra perhaps sealed under the patronymic Seraiah or Azariah (Neh 10:2). In Nehemiah we read that, on the occasion of the celebration of feast of the seventh month, subsequently to Nehemiah’s numbering the people, Ezra was requested reading the book of the law of Moses; and that he was herein standing upon a pulpit of wood, which rose him above all the people. As Ezra is not mentioned after Nehemiah’s departure for Babylon in the thirty-second, of Artaxerxes, and as everything fell into confusion during Nehemiah’s absence (Nehemiah 13), it is not unlikely that Ezra may have again returned to Babylon before that year. SEE Nehemiah 3. Traditionary Acts. Josephus, who should be our next best authority after Scripture, evidently knew nothing about the time or the place of his death. He vaguely says, “He died an old man, and, was buried in a magnificent manner at Jerusalem” (Ant. 11:5, 5), and places his death in the high-priesthood of Joacim, and before the government of Nehemiah! According to some Jewish chroniclers, he died in the year in which Alexander came to Jerusalem, on the tenth day of the month Tebeth (that is, the lunation in December), in the same yesear in which took place the death of the prophets Haggai, Zechariah, and Malachi, and in which prophecy became extinct. According to other taditions, Ezra returned to Babylon and died there at the age of 120 years. ‘The Talmudic statement is that he died at Zamzumu, a town on the Tigris, while on his road from Jerusalem to Susa, whither he was going to converse with Artaxerxes about the affairs of the Jews. Thus Benjamin of Tudela says of Nehar- Samorah (apparently Zamuza, otherwise’Zamzumu): “The sepulcher of Ezra the priest and scribe is in this place, where he died on his journey fromr Jerusalem to king Artaxerxes” (Travels, 1:116). A tomb said to be his is siuomin on the Tigris, near its junction with the Euphrates (Layard, Nin. and Bab. page 428, note). An interesting description of this tomb is given by Kitto (Pict. Bible, note at the end of Ezra).

As regards the traditional history of Ezra, it is extremely difficult to judge what portion of it has any historical foundation. The principal works ascribed to him by the Jews, and, on the strength of their testimony, by Christians also, are the following:

(1.) Some traditions assert that Ezra was, about A.M. 0113, the president of the , Synagoga Magna, and the father of all Mishnic doctors. SEE SYNAGOGUE, GREAT. In piety and meekness he was hike Moses’ (Yuchasin, page 13. See Zeusach David). When he went from Babylon to Jerusalem, he took with him all persons whose descent was either illegitiemate or unknown, so that the Jews left in Babylon should be pure like flour (Kiddushin, c. 4, 1, Gem.). Ezmia is said to have introduced the present square Hebrew character, and, in conjunction emith some other elders, to heave made the Masora (q. .), the punctuation, and accentuation of the whole Bible (Abarbanel, Praefat. ad Nachalath Aboth Elias, Praef. 3 Masor.). Ezra is also said to have vigorously resisted the sect of the Sadducees, which sprang up in his days; and therefore to have put the words a seculo in seculam, at the head of all prayers, as a symbol by which the orthodox could be distinguished (Blb. Berachoth, fol. 54). Since the people, during the Babylonian captivity or exile, had become accustomed to the Aramaic languages and scarcely understood Hebrew Ezra established the office of turgomtan, dragoman, or interpreter, ewho stood near the public reader in the synagogue, and translated every verse after it weas read (Megillah, fol. 74). Hence he is usually regarded as the founder of the synagogue worship. SEE SYNAGOGUE. Ezra ordained that the year of jubilee should be reckoned from the seventh year after the rebuilding of the Temple (Alimnonides, Hal. Jobel. cap. 10).

(2.) Ezra is considered to be the author of the canon, and worthy to have been the lawgiver, if Moses had not preceded him (Bab. Sanhal. c. 2, f. 21 comp. the art. SEE CANON ). He is even said to have rewritten the whole of the Old Testament from memory, the copies of which had perished by neglect. To him is also ascribed the authorship of the hooks of Chronicles, Ezra, Nehemiah, and, some add, Esther; and, many of the Jews say, also of the books of Ezekiel, Daniel, and the twelve prophets; to which we may with more probability perhaps add the 119th Psalm. (See each book in its place.) Tischendorf has lately published (Apocalypses Apocrypha, Lips. 1861-3) an editio princeps of the Greek text of an “Apocalypsis Esdem.” SEE REVELATIONS (SPURIOUS).

But we must abstain from recounting all the traditional amplifications of the doings of Ezra, since, if sin were to be received, it would be difficult to say what he did not do so strong has been the inclination to connect important facts with his person (comp. 2 Esdras 14; Irenaeus, adv. Heares. 3:25; Clem. Alexandr. Strom. 1, page 142, Augustin. De Mirabil. Script. 2:23; Jerome, ad Halrid. page 212; Buxtorf Tiberias, page 88 sq, Bertholdt, Einleit. 1:69 sq.; De Wvette, Einleit. 17 sq.; Sauer, Dissert. in canonem Vet. Test. etc., Altorf; 1792; Sanhedrin, fol. 21:1; Rau, De Synag. Magna, pages 31, 89; Hartmann, Verbindung des Altensund Neuen Testamentes, page 114 sq.). Of most of the above acts of Ezra a full account is given in Prideaux’s Connexion, 1:308-348, and 355-376; also in Otho’s Lex. Rabb. page 208 sq. A compendious account of the arguments by which most of these Jewish statements are proved to be fabulous is given in Stehelin’s Rabbin. Literat. pages 5-8; of which the chief are drawn from the silence of the sacred writers themselveas, of the apocryphal books and of Josephus and it might be added, of Jerome and from the fact that they may be traced to the author of the chapter in the Mishna called Pirke Aboth. Arabian fables about Ezra are mentioned in Hottinger’s Thes. Philo. page 113, and in Herbelot, Bibl. Orientale, pages 697, etc.

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Ezra

help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1).

(2.) The “scribe” who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we know of his personal history is contained in the last four chapters of his book, and in Neh. 8 and 12:26.

In the seventh year of the reign of Artaxerxes Longimanus (See DARIUS), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8). Artaxerxes manifested great interest in Ezra’s undertaking, granting him “all his request,” and loading him with gifts for the house of God. Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months. His proceedings at Jerusalem on his arrival there are recorded in his book.

He was “a ready scribe in the law of Moses,” who “had prepared his heart to See k the law of the Lord and to do it, and to teach in Israel statutes and judgments.” “He is,” says Professor Binnie, “the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra’s ministry (Neh. 8:4). He was much more of a teacher than a priest. We learn from the account of his labours in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon. The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra See ms to have put it much into the shape in which it is still found in the Hebrew Bible. When it is added that the complete organization of the synagogue dates from this period, it will be See n that the age was emphatically one of Biblical study” (The Psalms: their History, etc.).

For about fourteen years, i.e., till B.C. 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene. After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall. On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (Neh. 8:3). The remarkable scene is described in detail. There was a great religious awakening. For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord’s. Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (Neh. 12).

Fuente: Easton’s Bible Dictionary

Ezra

(“the helper,” as Nehemiah means “the comforter”.)

1. A “ready scribe in the law of Moses” (Ezr 7:6; Ezr 7:11-12); “a scribe of the words of the commandments of the Lord and of His statutes to Israel”; “a scribe of the law of the God of heaven”; “priest”; a worthy descendant of Hilkiah the priest under Josiah, who “found the book of the law in the house of the Lord” (2Ch 34:14-15); son or descendant of Seraiah (not the high priest. Seraiah, Ezr 7:1). See Ezra 7-10; also Nehemiah 8; Neh 12:26. Resided in Babylon under Artaxerxes Longimanus. His qualification for his work was “he had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments.” By the king’s leave, in the seventh year of his reign, he took to Jerusalem 1,754 persons, including Israelites, priests, Levites, singers, porters, and Nethinim (Ezr 7:7; Ezra 8).

The journey occupied four months. They brought free will offerings, gold, silver, and vessels, from the king and his counselors, as well as from the Jews abroad. Artaxerxes empowered him also to draw upon the royal treasurers beyond the river for further supplies if necessary; also the decree added. “thou Ezra, after the wisdom of thy God that is in thine hand, set magistrates and judges which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not.” He committed for safety the charge of the gold and silver to 12 priests and 12 Levites (Ezr 8:24 translated “I separated 12 of the chief priests in addition to Sherebiah, Hashabiah, and ten of their brethren with them”: compare Ezr 8:18-19). These delivered them up “to the chief of the priests, Levites. and fathers at Jerusalem, in the chambers of the house of the Lord.”

His Guard was God, sought and found at the river Ahava, by fasting and prayer, that He might give “a right way for us, and for our little ones. and for all our substance” (Ezr 8:21). So jealous was he for the honor of God that he declares, “I was ashamed to require of the king a band of soldiers … to help us against the enemy in the way, because we had spoken unto the king, The hand of our God is upon all them for good that seek Him, but His power and His wrath is against all them that forsake Him.” At the same time he uses all worldly prudence and firmness, while faith in God was his main stay. His great aim, as Malachi, his and Nehemiah’s helper, expresses it, was “Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments.” In six months after his arrival he effected the purification of the holy nation from foreign admixture by causing 17 priests, 10 Levites, and 86 of other tribes, to put away alien wives.

The largeness of the number proves the wide extent of the evil, and the depth of spiritual earnestness which prompted such a severe sacrifice. Ezra’s book closes abruptly here, as probably the odium connected with this self denying ordinance made him judge it expedient to withdraw to Babylon for the present. The relapse of the Jews into their former disorders, such as Nehemiah describes, could not have occurred had Ezra been there continually. In Nehemiah 8, Ezra “the priest, the scribe,” 13 years later reappears in charge of the spiritual interests of the people, as Nehemiah, the tirshatha or governor, of their political interests, the two acting in harmonious cooperation (Neh 12:26). He probably did not return with Nehemiah, but a little later, to Jerusalem; for he is not mentioned until after the completion of the wall. Ezra read and interpreted Moses’ law to the people during the eight days of the feast of tabernacles, prayed, and assisted at the dedication of the wall.

As Ezra is not mentioned after Nehemiah’s departure for Babylon in Artaxerxes’ 32nd year, and the Jews relapsed into irregularity during Nehemiah’s absence (Nehemiah 13), it is likely Ezra died or returned to Babylon shortly after Nehemiah’s departure. Benjamin of Tudela says that Ezra died at Nehar-Samorah on the lower Tigris on the Persian frontier, when going from Jerusalem to Artaxerxes, and that his sepulchre was there. The institution of the great synagogue is attributed to him, and he certainly left the pattern of synagogue worship, with its “pulpit” and reading and expounding the law.

He and Malachi probably settled the inspired canon of Scripture, comprising the three, “the law, the prophets, and the hagiographa”; the division of verses, the vowel pointings, and the keri or margin readings, and the Chaldee characters instead of the old Hebrew or Samaritan, are also attributed to him. He probably compiled Chronicles. (See CHRONICLES.) Psalm 119, of which the theme throughout is the law or word of God, as the palladium of Israel’s national and individual salvation, is in its present form probably the production of Ezra, “the priest, and ready scribe in the law of Moses.” The features of the psalm suit the Jews’ position on their return from Babylon. Israel is the speaker throughout whom the psalmist represents, and whose calling it was to testify for the word of truth before the pagan world powers (compare Psa 119:23-46).

2. Neh 12:2. One of the priests who returned with Zerubbabel.

3. A man of Judah (1Ch 4:17).

Fuente: Fausset’s Bible Dictionary

EZRA

In Old Testament times the books of Chronicles, Ezra and Nehemiah were apparently joined to form one continuous story. The book of Ezra begins at the point where Chronicles ends, the year 539 BC. In that year the Persian king Cyrus conquered Babylon and gave permission to the captive Jews to return to their homeland and rebuild their city and temple (2Ch 36:22-23; Ezr 1:1-4).

Writer, priest and teacher

Ezra is traditionally believed to be the author of the book that bears his name. However, the events recorded in the first part of the book took place before Ezra was born.

After the decree of Cyrus in 539 BC, thousands of Jews returned to Jerusalem. Under the leadership of the governor Zerubbabel and the high priest Joshua, they began rebuilding the temple (Ezr 2:1-2; Ezr 3:1-2; Ezr 3:8). But because of opposition from local people the work stopped, and nothing further was done till 520 BC, the second year of the Persian king Darius (Ezr 4:24). In that year the prophets Haggai and Zechariah began preaching, with the result that the people were stirred to action (Ezr 5:1-2; Hag 2:18), and within four and a half years completed the temple (Ezr 6:15).

In due course Zerubbabel, Joshua, Haggai and Zechariah all died, and without strong and godly leadership the nation drifted from God. During this time Ezra was born, and he grew up to be trained as a priest and a scribe. Scribes were people skilled in writing who made copies of the law of Moses. Ezra, however, did more than that. He studied the law diligently and became known for his learning and insight. In addition he was a godly person who practised what he knew. He also had the ability to teach and explain the law clearly to others (Ezr 7:6; Ezr 7:10-11; Neh 8:1-2; Neh 8:8-9).

Originally Ezra lived and worked in Babylon. Then, in the seventh year of the reign of Artaxerxes (458 BC), he obtained authority and finance from the king to return to Jerusalem and carry out reforms there (Ezr 7:1; Ezr 7:6-7; Ezr 7:13-15; Ezr 7:21-24).

From the dates given in the book of Ezra, it can be seen that Ezras move to Jerusalem was about eighty years after Zerubbabels, and about sixty years after the completion of the temple. Because Ezra was preparing a book that recounted events before his time, he had to search through old documents and other historical records (cf. Ezr 4:7-8; Ezr 5:6-7; Ezr 6:1-2). Two sections of the book, which quote some of this material, are actually in the official language of the period, Aramaic (Ezr 4:8-24; Ezra 5; Ezr 6:1-18; Ezr 7:12-26). In one long section, Ezra has written in the first person (Ezr 7:27-28; Ezra 8; Ezra 9).

Contents of the book of Ezra

Upon hearing the decree of Cyrus in 539 BC, many of the Jews in Babylon returned to Jerusalem, though others chose to remain in Babylon (1:1-11). Those who returned were grouped according to their families and numbered about 50,000 (2:1-70). They quickly began the task of rebuilding the temple (3:1-13), but opposition soon stopped the work (4:1-24). Sixteen years later the prophets Haggai and Zechariah stirred up the people to get working again and, in spite of further opposition, the work was completed in 516 BC (5:1-6:22).

In 458 BC Ezra led another group of exiles back to Jerusalem. He carried with him authority from the Persian king to correct disorders and regulate the Jewish community according to the law of God (7:1-28). Through his strong faith in God, he and his company arrived safely in Jerusalem (8:1-36). Ezra was saddened to see that many Jews had married those who worshipped other gods. On behalf of the people he confessed their guilt to God (9:1-15). The people repented, then appointed officials who listed the offenders and ensured that they put away their heathen wives (10:1-44).

Later activity of Ezra

Ezras reforms had been only partially successful, and not till Nehemiah came to Jerusalem as governor did the people show any real willingness to leave their selfish ways. Nehemiah arrived in Jerusalem thirteen years after Ezra (cf. Ezr 7:7; Neh 2:1). Through Nehemiahs strong leadership, the wall of Jerusalem was rebuilt (Neh 6:15), after which Ezra read the law to the people and explained its meaning (Neh 8:1-2; Neh 8:8-9). Ezra was a notable man of prayer (Ezr 7:27-28; Ezr 8:21; Ezra 9; Ezr 10:1; Ezr 10:6), and once again he led the people in confessing their sins and asking Gods mercy (Neh 9:6-37).

At the dedication of Jerusalems rebuilt wall, Ezra again played a leading part. The nations chief citizens and religious officials were assembled and divided into two groups, led respectively by Ezra and Nehemiah. These two groups then marched around the wall of Jerusalem in opposite directions, meeting at the temple on the other side of the city. There they joined in a great service of praise to God (Neh 12:31-40). It was a fitting climax to the Bibles account of Ezras ministry.

Fuente: Bridgeway Bible Dictionary

Ezra

EZRA (perhaps an abbreviation of Azariah = Jahweh helps), 1.A Jewish exile in Babylon in the reign of Artaxerxes I. Longimanns (b.c. 464424), who played, as is well known, a prominent part in Jerusalem during the critical period of reform associated with the governorship of Nehemiah. Our sources of information regarding him are (1) the autobiographical narratives embodied in Ezr 7:1-28; Ezr 8:1-36; Ezr 9:1-15; Ezr 10:1-44, and Neh 8:1-18; Neh 9:1-38; Neh 10:1-39; and (2) later tradition as embodied in the narrative of the compiler of Ezr.-Neh., and the accounts in the apocryphal books.

According to Ezr 7:1-5, Ezra was of priestly descent, and in fact a member of the high-priestly family (a Zadokite). But the Seraiah there mentioned cannot be his father, as this Seraiah had been executed by Nebuchadnezzar in b.c. 586 (133 years before Ezras appearance). The genealogy may only intend to assert that Ezra belonged to the high-priestly family (cf. also 1Es 4:40; 1Es 4:49). But his priestly descent has been called in question. His work and achievements rather suggest the character of the scribe (sphr) par excellence.* [Note: He is described as Ezra the priest, the scribe of the law of the God of heaven, in Ezr 7:11-21; as Ezra the priest, the scribe, in Neh 8:9; Neh 12:26; and as the priest alone in Ezr 10:10; Ezr 10:16, Neh 8:2. In all these places the priest may easily be due to a redactors hand.] In the apocalyptic work known as 2 (4) Esdras he is represented as a prophet (2Es 1:1).

In order to form a just estimate of Ezras work and aims, we must picture him as a diligent student of the Law. He doubtless stood at the heador, at any rate, was a leading figureof a new order which had grown up in the Exile among the Jews of the Golah or captivity in Babylonia. Among these exiles great literary activity apparently prevailed during the later years of the Exile and onwards. The so-called Priestly Codewhich must be regarded as the work of a whole school of writerswas formed, or at least the principal part of it, probably between the closing years of the Exile and the arrival of Ezra in Jerusalem (b.c. 536458), and was doubtless the law of God which Ezra brought with him to Jerusalem. The centre of Jewish culture, wealth, and leisure was at this timeand for some time continued to beBabylonia, where external circumstances had become (since the Persian supremacy) comparatively favourable for the Jews. In this respect the position of the Jerusalem community, during these years, afforded a painful contrast. The tiny community in Juda had to wage as a whole a long and sordid struggle against poverty and adverse surroundings. Its religious condition was much inferior to that of the Golah. Moved by religious zeal, and also, it would seem, with the statesman-like view of making Jerusalem once more the real spiritual metropolis of Judaism, Ezra conceived the idea of Infusing new life and new ideals into the Judan community, by leading a fresh hand of zealously religious exiles from Babylonia back to Juda on a mission of reform. With the aid, possibly, of Jews at court, he enlisted the goodwill of Artaxerxes, and secured an Imperial firman investing him with all the authority necessary for his purpose. This edict has been preserved in an essentially trustworthy form in Ezr 7:12-26. All Jews who so wished could depart from Babylon; offerings were to be carried to the Temple in Jerusalem, and the Law of God was to be enforced. In the 7th year of Artaxerxes (b.c. 458) Ezra collected a hand of 1496 men (Ezr 8:1-14; in 1Es 8:28-41 the number is given as 1690), besides women and children, and started on his journey across the desert. In four months they reached their destination.

Here, after the sacred gifts had been offered in the Temple, Ezra soon learned of the lax state of affairs that prevailed in the holy city, and among the Judan villages. The holy seed (including even priests and Levites) had mingled themselves with the peoples of the lands, and the hand of the princes and deputies had been first in this trespass (Ezr 9:2). Ezras consequent prayer and confession, in the presence of a large assemblage of the people, lead to drastic measures of reform. A general congregation of the community authorizes the establishment of a divorce court, presided over by Ezra, which finishes its labours after three months work: and they made an end with the whole business (10:17 [corrected text]), many innocent women and children being made to suffer in the process.

In the present form of the narrative Ezra does not emerge again till after an interval of 13 years, after Nehemiah had arrived in Jerusalem and re-erected and dedicated the city walls. Shortly after these events (according to the usual chronology, in b.c. 444) the Book of the Law was read by Ezra before the people in solemn assembly, who pledged themselves to obey it. Within the same month (i.e. Tishri, the seventh month) the first of its injunctions to be carried out was the due celebration of the Feast of Booths (Neh 8:13-18).

The sequence of events as described above is not without difficulties. How is the long interval between Ezras arrival in Jerusalem (b.c. 458) and the promulgation of the Law (b.c. 444) to be explained? It may be, as Stade has suggested, that the compulsory divorce proceedings alienated a considerable body of the people, and that the opportune moment for introducing the code was in consequence postponed. Orand there is some probability in this viewthe chronology may have become dislocated in the present composite narrative, and Ezra may really have accomplished the bulk of his work before Nehemiahs arrival. Perhaps with even greater plausibility a case may be made out for placing Ezras work subsequent to Nehemiahs governorship. Cheyne (JRL p. 54 f.) places it between the two visits (445 and 432). See, further, Nehemiah [Book Of], 3. It is certainly remarkable that in their respective memoirs Ezra and Nehemiah mention each other but once.

Ezras is an austere and commanding figure, which has left a lasting impress upon the religions life of the Jewish people. Ezra is the true founder of Judaism. By investing the Law with a sanctity and influence that it had never before possessed, and making it the possession of the entire community, he endowed the Jewish people with a cohesive power which was proof against all attacks from without.

G. H. Box.

2. Eponym of a family which returned with Zerub. (Neh 12:1; Neh 12:13; Neh 12:33).

Fuente: Hastings’ Dictionary of the Bible

Ezra

The Priest. See his Book. (Ezr 1:1 – Ezr 10:44) His name means help, from Ezer.

Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures

Ezra

ezra (Aramaic or Chaldee, )rfz;(e, ezra’, help; a hypocoristicon, or shortened form of Azariah, Yahweh has helped. The Hebrew spells the name , ezrah, as in 1Ch 4:17, or uses the Aramaic spelling of the name, as in Ezr 7:1. The Greek form is Esdras):

(1) A priest who returned with Zerubbabel from Babylon (Neh 12:1). In Neh 10:2, Azariah, the full form of the name, is found.

(2) A descendant of Judah and father of Jethro and other sons (1Ch 4:17).

(3) The distinguished priest who is the hero of the Book of Ezra and co-worker with Nehemiah.

1. Family

The genealogy of Ezra is given in Ezr 7:1-6, where it appears that he was the son of Seraiah, the son of Azariah, the son of Hilkiah, the son of Shallum, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron, the high priest. Since Seraiah, according to the Book of Kings, was killed by Nebuchadrezzar at Riblah (2Ki 25:18-21), and since he was the father of Jehozadak, the high priest who was carried into captivity by Nebuchadrezzar (1Ch 6:14, 1Ch 6:15 (Heb 5:1-14 :40), etc.) in 588 bc, and since the return under Ezra took place in 458 bc, the word son must be used in Ezr 7:2 in the sense of descendant. Since, moreover, Joshua, or Jeshua, the high priest, who returned from Babylon with Zerubbabel, was the son of Jehozadak and the grandson of Seraiah, Ezra was probably the great-grandson or great-great-grandson of Seraiah. Inasmuch as Jehozadak is never mentioned as one of his forefathers, Ezra was probably not descended from Jehozadak, but from a younger brother. He would thus not be a high priest, though he was of high-priestly descent as far as Seraiah. For the sake of shortening the list of names, six names are omitted in Ezr 7:2-7 between Azariah and Meraioth, and one between Shallum and Ahitub from the corresponding list found in 1Ch 6:4-14 (Hebrew 5:30-40).

Being a priest by birth, it is to be supposed that Ezra would have performed the ordinary functions of a member of his order, if he had been born and had lived in Palestine.

2. Occupation

Jos, indeed, says that he was high priest of his brethren in Babylon, a statement that in view of the revelation of the Elephantine papyri may not be without a foundation in fact. According to the Scriptures and Jewish tradition, however, Ezra was pre-eminently a scribe, and especially a scribe of the law of Moses. He is called a ready scribe in the law of Moses, a scribe of the words of the commandments of Yahweh, and of his statutes to Israel, the scribe of the law of the God of heaven. As early as the time of Jeremiah (compare Jer 8:8), scribe had already attained the meaning of one learned in the Scriptures, one who had made the written law a subject of investigation. Ezra is the first who is called by the title of the scribe, the title by which Artaxerxes designates him in his letter of instructions in Ezr 7:6, Ezr 7:11.

3. His Commission

In the 7th year of Artaxerxes I (459-458 bc) Ezra requested permission of the king to go up to Jerusalem; for Ezra had set his heart to seek the law of Yahweh, and to do it, and to teach in Israel statutes and ordinances. Artaxerxes granted his request, and gave him a letter permitting as many of the people of Israel and of the priests and Levites as so desired to accompany him to Jerusalem, and commissioning him to inquire concerning Judah and Jerusalem, and to carry a gift of money from the king and his counselors, and all the money to be found in the province of Babylon, and the freewill offerings of the people and priests, with which to buy offerings to offer upon the altar of the house of God which was in Jerusalem. He was commissioned also to carry vessels for the service of the house of God, and to do at the expense of the royal treasury whatever was needful for the house of God. The king decreed, moreover, that the treasurers of the king should assist Ezra with a tribute of wheat, wine, oil and salt, and that they should impose no tribute, custom or toll upon any of those employed in the service of the house of God. Moreover, Ezra was authorized to appoint judges to judge the people according to the law of God and the law of the king, and to inflict punishments upon all who would not obey these laws.

Ascribing this marvelous letter of the king to the lovingkindness of his God, and strengthened by this evidence of God’s power, Ezra proceeded to gather together out of Israel the chief men and teachers and ministers of the house to go up with him to Jerusalem. He gathered these men in camp at Casiphia, on the river Ahava. Here he proclaimed a time of fasting and prayer, that God might prosper their journey (Ezr 8:15-23). Then, having delivered the treasures into the hands of the priests, the assembled company departed for Jerusalem, where by the help of God they arrived in safety, delivered over the money and gifts by number and weight, offered burnt offerings and sin offerings, delivered the king’s commissions and furthered the people and the house of God.

Shortly after Ezra’s arrival at Jerusalem, the princes accused the people, the priests, and the Levites of having intermarried with the peoples of the land, even asserting that the princes and rulers had been leaders in the trespass. Upon hearing this, Ezra was confounded, rent his garments, plucked off his hair, fell upon his knees and prayed a prayer of confession, weeping and casting himself down before the house of God. While he prayed the people assembled and wept, acknowledged their sin and promised to do according to the law. The whole people were then assembled in counsel, and in spite of some opposition the strange wives were put away.

In Neh 8, Ezra appears again upon the scene at the Feast of Tabernacles as the chief scribe of the law of Moses, the leader of the priests and Levites who read and explained the law to the people. On his advice the people ceased from their mourning and celebrated the festival according to the law of Moses with joy and thanksgiving and giving of gifts, dwelling also in booths in commemoration of the manner of their fathers’ sojourning while in the wilderness.

4. Traditions

The traditions with regard to Ezra found in Josephus and in the Talmud are so discrepant that it is impossible to place reliance upon any of their statements which are not found also in the. canonical Scriptures.

Fuente: International Standard Bible Encyclopedia

Ezra

Ezra (help). Ezra was a Jewish scribe and priest, who, about the year B.C. 458, led the second expedition of Jews back from the Babylonian exile in Palestine. This Ezra ought to be distinguished from the Ezra who went up as one of the chiefs of the priests and Levites under Zerubbabel (Neh 12:1; Neh 12:12; Neh 12:33). Ezra was a lineal descendant from Phineas, the son of Aaron. He is stated in Scripture to be the son of Seraiah, the son of Azariah; which Seraiah was slain at Riblah by order of Nebuchadnezzar, having been brought thither a captive by Nebuzaradan. But, as 130 years elapsed between the death of Seraiah and the departure of Ezra from Babylon, and we read that a grandson of Seraiah was the high priest who accompanied Zerubbabel on the first return to Jerusalem, seventy years before Ezra returned thither, we may suppose that by the term son, here, as in some other places, the relationship of grandson, or of a still more remote direct descendant, is intended. In addition to the information given in the books of Ezra and Nehemiah, that Ezra was a ‘scribe,’ a ‘ready scribe of the law of Moses,’ ‘a scribe of the words of the Commandments of the Lord and of his statutes to Israel,’ ‘a scribe of the law of the God of Heaven,’ and ‘a priest,’ we are told by Josephus that he was high-priest of the Jews who were left in Babylon; that he was particularly conversant with the laws of Moses, and was held in universal esteem on account of his righteousness and virtue.

The rebuilding of the temple of Jerusalem, which had been decreed by Cyrus in the year B.C. 536, was, after much powerful and vexatious opposition, completed in the reign and by the permission of Darius Hystaspis, in the year B.C. 515.

In the year B.C. 457 Ezra was sent by ‘Artaxerxes Longimanus and his counsellors to inquire concerning Judah and Jerusalem, according to the law of his God which was in his hand; and to carry the silver and gold which the king and his counsellors freely offered unto the God of Israel.’ Permission was also granted to him to take with him all the silver and the gold which he could find in all the province of Babylon, together with the free-will offerings which the people and priests offered for the house of God at Jerusalem. Of this treasure he was directed to employ as much as was requisite in the purchase of offerings according to the law of Moses, and the surplus he was to lay out according to his discretion for the maintenance of the externals of religion. Ezra was also charged to convey vessels for the house of God in Jerusalem; and, lest these gifts should be insufficient, he was empowered to take from the king’s treasure-house as much as should be wanted to supply everything needful for the house of the Lord. At the same time that this commission was given to Ezra, Artaxerxes Longimanus issued a decree to the keepers of the king’s treasure beyond the river, to assist Ezra in everything in which he needed help, and to supply him liberally with money, corn, wine, oil, and salt. It was further enacted that it should not be lawful to impose tribute upon any priest, Levite, or other person concerned in the ministration in the house of God. Ezra was commissioned to appoint ‘according to the wisdom of God which was in his hand,’ magistrates and judges to judge all the people beyond the river, that knew the laws of his God; and was enjoined to teach them to those who knew them not. The reason of the interest for the worship of God at this time evinced by Artaxerxes, appears to have been a fear of the divine displeasure, for we read in the conclusion of the decree to the treasurers beyond the river, ‘Whatsoever is commanded by the God of Heaven, let it be diligently done for the house of the God of Heaven; for why should there be wrath against the realm of the king and his sons?’ We are also told (Ezr 7:6) that the king granted Ezra all his request; and Josephus informs us that Ezra, being desirous of going to Jerusalem, requested the king to grant him recommendatory letters to the governor of Syria. We may therefore suppose that the dread which Artaxerxes entertained of the divine judgments was the consequence of the exposition to him by Ezra of the history of the Jewish people. Ezra assembled the Jews who accompanied him on the banks of the river Ahava, where they halted three days in tents. Here Ezra proclaimed a fast, as an act of humiliation before God and a season of prayer for divine direction and safe conduct; for, on setting out, he ‘was ashamed to require a band of soldiers and horsemen to help them against the enemy by the way,’ because he had asserted to the king that the hand of his God is upon all them that seek Him for good. Ezra next committed the care of the treasures which he carried with him to twelve of the chief priests, assisted by ten of their brethren, appointing these to take charge of the treasures by the way, and deliver them safely in the house of the Lord at Jerusalem. On the twelfth day from their first setting out, Ezra and his companions left the river Ahava, and arrived safely at Jerusalem in the fifth month, having been delivered from the hand of the enemy and of such as lay in wait by the way. Three days after their arrival the treasures were weighed and delivered into the custody of some Levites. The returning exiles offered burnt-offerings to the Lord. They delivered also the king’s commissions to the viceroys and governors, and gave needful help to the people and the ministers of the Temple. When Ezra had discharged the various trusts committed to him, the princes of the Jews came to him and complained that the Jewish people generally who had returned from the captivity, and also the priests and Levites, but especially the rulers and princes, had not kept themselves separate from the people of the land, but had done according to the abominations of the remnant of the nations whom their forefathers had driven out, and married their daughters, and allowed their children to intermarry with them. On hearing this Ezra was deeply afflicted; and, according to the Jewish custom, he rent his mantle and tore the hair of his head and beard. There gathered round him all those who still feared God, and dreaded His wrath for the transgression of those whom He had brought back from captivity. Having waited till the time of the evening sacrifice, Ezra rose up, and, having again rent his hair and his garments, made public prayer and confession of sin. The assembled people wept bitterly, and Shecaniah, one of the sons of Elam, came forward to propose a general covenant to put away the foreign wives and their children. Ezra then arose and administered an oath to the people that they would do accordingly. Proclamation was also made that all those who had returned from captivity should within three days gather themselves together unto Jerusalem, under pain of excommunication and forfeiture of their goods. The people assembled at the time appointed, trembling on account of their sin and of the heavy rain that fell. Ezra addressed them, declaring to them their sin, and exhorting them to amend their lives by dissolving their illegal connections. The people acknowledged the justice of his rebukes, and promised obedience. They then requested that, as the rain fell heavily, and the number of transgressors was great, he would appoint times at which they might severally come to be examined respecting this matter, accompanied by the judges and elders of every city. A commission was therefore formed, consisting of Ezra and some others, to investigate the extent of the evil. This investigation occupied three months.

In Nehemiah 8 we read that, on the occasion of the celebration of the feast of the seventh month, subsequently to Nehemiah’s numbering the people, Ezra was requested to bring the book of the law of Moses; and that he read therein standing upon a pulpit of wood, which raised him above all the people.

Fig. 178Tomb of Ezra

Contradictory accounts are given by the Jewish writers as to the time and place of Ezra’s death. The Talmudic statement is that he died at Zamzumu, a town on the Tigris, while on his road from Jerusalem to Susa, whither he was going to converse with Artaxerxes about the affairs of the Jews. A tomb said to be his, represented in the present engraving, is shown on the Tigris, about twenty miles above its junction with the Euphrates.

Ezra is commonly regarded as the author of the books of Chronicles. But as the reasons for ascribing the books of Chronicles to the authorship of Ezra have already been investigated in the article Chronicles we confine ourselves here to the book of Ezra. Some authors have ascribed the books of Nehemiah and Esther like wise to Ezra, although they differ in style [ESTHER; NEHEMIAH].

Fuente: Popular Cyclopedia Biblical Literature

Ezra

[Ez’ra]

1. Son of Seraiah, and descendant of Aaron, priest and scribe. He “had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgements.” He was among the captives in Babylon, and by his own request was permitted to return to Palestine. Rich presents of gold and silver were given to him for the service of the house of the Lord. He showed his faith in God in not asking for an escort for himself and his companions: he had declared that the hand of God would protect them. His piety was manifested also in his distress at hearing that the priests and princes had married heathen wives, and he called to God for relief. After this we do not again read of him until about twelve years later, when he stood upon a pulpit of wood and read to the people the book of the law, and the Levites sought to explain it. This at first caused weeping; but they were encouraged, and afterwards rejoiced, and kept the Feast of Tabernacles with such joy as had not been known since the days of Joshua the son of Nun. Nothing more is recorded of Ezra in scripture. Josephus says he died at an advanced age at Jerusalem: but an early writer said there was a tomb near the junction of the Tigris and the Euphrates which was reported to be the tomb of Ezra. Ezra 7-10; Neh 8:1-18; Neh 12:26; Neh 12:36.

2. A priest who went up with Zerubbabel. Neh 12:1. (An Ezra is also mentioned in Neh 12:13; Neh 12:33.)

3. Descendant of Judah through Caleb. 1Ch 4:17.

Fuente: Concise Bible Dictionary

Ezra

H5830 H5831

1. A famous scribe and priest

– General references

Ezr 7:1-6; Ezr 7:10; Ezr 7:21; Neh 12:36

– Appoints a fast

Ezr 8:21

– Commissioned by Artaxerxes, returns to Jerusalem with a large company of Jews

Ezr 7:8

– His charge to the priests

Ezr 8:29

– Exhorts people to put away their heathen wives

Ezr 9:1-15; Ezr 10:1-17

– Reads the law

Neh 8

– Reforms corruptions

Ezr 10; Neh 13

– Dedicates the wall of Jerusalem

Neh 12:27-43

2. A leading priest among the colonists under Zerubbabel

– General references

Neh 12:1

– Probably identical with Azariah

Neh 10:2; Ezr 7:1

3. A descendant of Judah

1Ch 4:17

Fuente: Nave’s Topical Bible

Ezra

Ezra (z’rah), help. 1. A descendant of Judah. 1Ch 4:17. 2. A Jewish priest and scholar who lived in Babylon during the reign of Artaxerxes Longimanus, over whom he had such influence that in his seventh year he obtained permission to lead a large company of persons and go to Jerusalem, b.c. 457. Ezr 7:1-28. In Jerusalem he carried through the reforms he had intended, particularly the separation of the “strange wives.” Ezr 10:1-44. With an account of this important measure the book of Ezra ends. The next notice of him is in Neh 8:1. Nehemiah was governor when Ezra entered Jerusalem the second time; accordingly, Ezra attended only to priestly duties, such as teaching. Neh 8:1-18; Neh 1:1-11. It is unknown when he died. Jewish tradition makes him the founder of the great synagogue, the collector of the books of the Bible, the Introducer of the Chaldee character instead of the old Hebrew, the author of Chronicles, Ezra, and Nehemiah, and lastly, the originator of synagogue worship. And it is very likely that he was the author of these changes, or at all events that they occurred in his tame. The book of Ezra covers about 79 years, and should be read in connection with the prophecies of Haggai and Zechariah. It contains (1) chaps. 1-6, an account of the return of 50,000 Jews under Zerubbabel in the first year of Cyrus, the rebuilding of the temple, and the interference of the Samaritans; (2) chaps. 7-10. the history of Ezra’s immigration and his reforms, particularly in regard to the strange wives. The hook of Ezra is written in Chaldea from chap. 4:8 to 6:19, narrating the attempt of the Samaritans to hinder the building of the temple, and from the beginning of chap. 7 to the 27th verse. The people recently returned from the captivity were more conversant with the Chaldee than even with the Hebrew tongue. Ezra is the author of at least the greater part of the book. The date may be given as b.c. 456.

Fuente: People’s Dictionary of the Bible

Ezra

Ez’ra. (help). Called Esdras in the Apocrypha, the famous scribe and priest. He was a learned and pious priest residing at Babylon in the time of Artaxerxes Longimanus. The origin of his influence with the king does not appear, but, in the seventh year of his reign, he obtained leave to go to Jerusalem, and to take with him a company of Israelites. (B.C. 457).

The journey from Babylon to Jerusalem took just four months; and the company brought with them a large freewill offering of gold and silver, and silver vessels. It appears that Ezra’s great design was to effect a religious reformation among the Palestine Jews. His first step was to enforce separation upon all who had married foreign wives. Ezr 10:1.

This was effected in little more than six months after his arrival at Jerusalem. With the detailed account of this important transaction, Ezra’s autobiography ends abruptly, and we hear nothing more of him till, thirteen years afterwards, in the twentieth of Artaxerxes, we find him again at Jerusalem with Nehemiah. It seems probable that, after effecting the above reformations, he returned to the king of Persia. The functions he executed under Nehemiah’s government were purely of a priestly and ecclesiastical character. The date of his death is uncertain. There was a Jewish tradition that he was buried in Persia. The principal works ascribed to him by the Jews are —

1. The instruction of the great synagogue;

2. The settling the canon of Scripture, and restoring, correcting and editing the whole sacred volume;

3. The introduction of the Chaldee character instead of the old Hebrew or Samaritan;

4. The authorship of the books of Chronicles, Ezra, Nehemiah, and, some add, Esther; and, many of the Jews say, also of the books of Ezekiel, Daniel, and the twelve prophets;

5. The establishment of synagogues.

Fuente: Smith’s Bible Dictionary

EZRA

the scribe

Ezr 7:1; Ezr 7:10; Ezr 7:25; Ezr 10:1; Ezr 10:16; Neh 12:26; Neh 12:36

—Characteristics of
Trustworthiness

Ezr 7:13-26

Prayerfulness

Ezr 8:21; Ezr 10:1

Faith

Ezr 8:22

Self-denial

Ezr 10:6

A Reformer

Ezr 10:2-5

Honoured God’s Word
—By Study

Ezr 7:10

—By Public Reading and Exposition

Neh 8:2-8

—By Transcribing it

Ezr 7:11

Fuente: Thompson Chain-Reference Bible

Ezra

the author of the book which bears his name, was of the sacerdotal family, being a direct descendant from Aaron, and succeeded Zerubbabel in the government of Judea. This book begins with the repetition of the last two verses of the second book of Chronicles, and carries the Jewish history through a period of seventy-nine years, commencing from the edict of Cyrus. The first six chapters contain an account of the return of the Jews under Zerubbabel, after the captivity of seventy years; of their reestablishment in Judea; and of the building and dedication of the temple at Jerusalem. In the last four chapters, Ezra relates his own appointment to the government of Judea by Artaxerxes Longimanus, his journey thither from Babylon, the disobedience of the Jews, and the reform which he immediately effected among them. It is to be observed, that between the dedication of the temple and the departure of Ezra, that is, between the sixth and seventh chapters of this book, there was an interval of about fifty- eight years, during which nothing is here related concerning the Jews, except that, contrary to God’s command, they intermarried with Gentiles. This book is written in Chaldee from the eighth verse of the fourth chapter to the twenty-seventh verse of the seventh chapter. It is probable that the sacred historian used the Chaldean language in this part of his work, because it contains chiefly letters and decrees written in that language, the original words of which he might think it right to record; and indeed the people, who were recently returned from the Babylonian captivity, were at least as familiar with the Chaldee as they were with the Hebrew tongue.

Till the arrival of Nehemiah, Ezra had the principal authority in Jerusalem. In the second year of Nehemiah’s government, the people being assembled in the temple, at the feast of tabernacles, Ezra was desired to read the law. He read it from morning till noon, and was accompanied by Levites who stood beside him, and kept silence. The next day they desired to know of Ezra how they were to celebrate the feast of tabernacles. This he explained, and continued eight days reading the law in the temple. All this was followed by a solemn renewal of the covenant with the Lord. Josephus says that Ezra was buried at Jerusalem; but the Jews believe that he died in Persia, in a second journey to Artaxerxes. His tomb is shown there in the city of Zamuza. He is said to have lived nearly one hundred and twenty years.

Ezra was the restorer and publisher of the Holy Scriptures, after the return of the Jews from the Babylonian captivity.

1. He corrected the errors which had crept into the existing copies of the sacred writings by the negligence or mistake of transcribers.

2. He collected all the books of which the Holy Scripture then consisted, disposed them in their proper order, and settled the canon of Scripture for his time.

3. He added throughout the books of his edition what appeared necessary for illustrating, connecting, or completing them; and of this we have an instance in the account of the death and burial of Moses, in the last chapter of Deuteronomy. In this work he was assisted by the same Spirit by which they were at first written.

4. He changed the ancient names of several places become obsolete, and substituted for them new names, by which they were at that time called. He wrote out the whole in the Chaldee character; that language having grown into use after the Babylonish captivity. The Jews have an extraordinary esteem for Ezra, and say that if the law had not been given by Moses, Ezra deserved to have been the legislator of the Hebrews.

Fuente: Biblical and Theological Dictionary