EZRA, BOOK OF

The record of the imperial orders to restore Jehovah’s worship among the Jews after the seventy-year desolation of Jerusalem and the account of the work done, despite obstacles, to achieve this. The purpose of the writer was evidently to show how Jehovah fulfilled his promises to restore Israel from captivity to Babylon and reestablish true worship in Jerusalem. He stuck closely to this purpose throughout the book. This is apparently the reason for the omissions of what went on during certain lapses of time, such as between chapters 6 and 7 of the book, for the writer was not trying to give a complete historical account of the times.

WRITER

Ezra, as a priest, scholar, skilled copyist and a man who had “prepared his heart . . . to teach in Israel regulation and justice” and to correct the things wanting in the worship of Jehovah as carried on among the repatriated Israelites, was eminently qualified to write the book bearing his name. The royal power granted to him by the king of Persia would give him added reason and authority to do the research necessary, and it would be logical for such a man to write a record of this important segment of his nation’s history. (Ezra 7:6, 10, 25, 26) The book is honest, therefore, in its use of the first person for the writer from chapter 7, verse 27, through chapter 9. Most scholars are in agreement that the book of Ezra carries on the history at the point where the Chronicles leave off, as a comparison of 2 Chronicles 36:22, 23 and Ezra 1:1-3 will show. This again points to Ezra as the writer. Jewish tradition likewise assigns the writership to Ezra.

AUTHENTICITY

The book of Ezra is included in the Hebrew canon. Originally it was combined with Nehemiah to form one scroll. The Talmud follows this tradition, but since the sixteenth century, printed Hebrew Bibles mark a division, although they count the two books as one in the total number of the books of the Hebrew Scriptures. The Douay Version uses the designations First and Second Esdras, following the Greek form of spelling. It notes, however, that the second book is also known as Nehemiah. There is an apocryphal book in Greek called Ezra III. This is composed of passages from Second Chronicles, Ezra, Nehemiah and certain popular legends; also there is the book falsely called Ezra IV.

The greater portion of Ezra was written in Hebrew. But a sizable portion is in Aramaic, since Ezra copied from the public records and official documents. These include the copies of letters sent to the Persian kings by officials “beyond the [Euphrates] River” and the royal replies and decrees imposing commands on these officials. Also, Ezra supplied a brief connecting history linking these documents. Aramaic was the diplomatic language and that used in international commerce of Ezra’s day. The Aramaic portions are found in chapters 4 to 7. Some of Ezra’s information was copied from Jewish archives, and this part is, of course, in Hebrew. These facts also strengthen the argument for the authenticity of Ezra’s account.

Ezra 7:23-26 records that the Persian government approved the law of Moses as applicable to the Jews and that the Persians thus had a hand in restoring true worship. Archaeology confirms this. Papyrus documents have been found on the island of Elephantine in Egypt, dating from the fifth century B.C.E. On one of them Darius II gives instructions for the observance of the Passover by the Jewish colony on the island. Ezra’s references to the Persian kings put them in their accurate order. Today the majority of scholars accept the accuracy of the book, The Westminster Dictionary of the Bible frankly saying that “there is no doubt about the reliability of the historical contents.” The record in the book is, therefore, dependable, and Ezra was a real character of history.

TIME AND SETTING

The book of Ezra was written about 460 B.C.E., along with the books of Chronicles. Ezra begins by relating the decree of Cyrus for the restoration of the Jews from Babylon. It was in the first year of Cyrus that this Persian king issued a restoration proclamation. (Ezra 1:1) Judah and Jerusalem had been left desolate of inhabitants, in the autumn of 607 B.C.E., when those left by Nebuchadnezzar moved to Egypt. The seventieth year of Jerusalem’s desolation, the last enforced sabbath on the land, would end in the autumn of 537 B.C.E. Cyrus’ decree must have been issued late in 538 B.C.E. or early in 537 for two reasons. The desolation had to last until the seventieth year ended, and the released Israelites would not be expected to travel in the winter rainy season, as would have been the case if the decree had been made a few months earlier. Likely it was issued in the early spring of 537 B.C.E. in order to give the Jews a chance to travel during the dry season and arrive in Jerusalem and to set up the altar on the first day of the seventh month (Tishri) of the year 537 B.C.E., September 28/29 according to the Gregorian Calendar.—Ezra 3:2-6.

After describing the Passover and the festival of unfermented cakes that were held after the temple was completed in 515 B.C.E., Ezra passes over the subsequent period of time until the seventh year of the reign of Artaxerxes king of Persia, 468 B.C.E., when Ezra personally comes into the picture. Ezra uses the first person from chapter 7, verse 27, to chapter 9 but changes to the third person in chapter 10, putting himself in the background to concentrate on the activities of princes, the priests and Levites and the rest of those who had been repatriated, especially dealing with correcting the situation of the ones who had married foreign wives.

OUTLINE OF CONTENTS

I. Cyrus’ decree for Jews’ return (late 538 or early spring of 537 B.C.E.) (1:1–3:6)

A. 42,360 Israelites besides 7,337 slaves, with 200 singers return under Zerubbabel the Tirshatha (governor) (1:5–2:70)

B. Arrive in Judah in the seventh month (Tishri), altar set up, sacrifices offered (3:1-6)

II. Rebuilding of the temple (3:7–6:22)

A. Foundation of temple laid in second year (3:7-13)

B. For years adversaries dishearten temple builders; in 522 B.C.E. succeed in appeal to “Artaxerxes” in getting decree issued to stop temple building until second year of Darius I (Hystaspis) (520/519 B.C.E.) (4:1-24)

C. Haggai and Zechariah stir up Zerubbabel and Jeshua to rebuilding work (5:1, 2)

D. Officials “beyond the River” question authority of builders, who continue work (5:3-17)

1. Investigation by Darius I in records deposited in Babylon and Ecbatana (6:1, 2)

2. Darius I, referring to Cyrus’ original decree, issues written command that rebuilding go on unhindered (6:2-14)

E. Temple building completed on third day of twelfth month (Adar) in sixth year of Darius I (515 B.C.E.); rebuilt temple inaugurated; passover and festival of unfermented cakes held (6:15-22)

III. In 468 B.C.E., Artaxerxes grants Ezra permission, in writing, to go to Jerusalem; arrival in Jerusalem (7:1–8:36)

A. Letter of Artaxerxes to Ezra (7:11-26)

1. Willing ones may go to Jerusalem (7:12, 13)

2. Gold and silver, with utensils, provided (7:14-23)

3. Priests, Levites, temple servants exempted from tax (7:24)

4. Ezra empowered to appoint magistrates and judges to enforce law of God and law of the king (7:25-28)

B. Trip to Jerusalem completed in four months (8:1-36)

1. About 1,500 men volunteer for trip (8:1-14)

2. River Ahava, a gathering and inspection place; priests, but evidently no ordinary Levites, present (8:15)

3. Levites and Nethinim from Casiphia invited, join group (258 men in all) (8:16-20)

4. Right way sought from God; gold, silver and utensils weighed (value about $4,800,000) (8:21-30)

5. Departure from Ahava on twelfth day of first month; Jerusalem reached on first day of fifth month; after three-day rest, money and utensils turned over to priests at the temple (8:31-36; 7:7-9)

IV. Abolishing marriages with foreign wives (9:1–10:44)

A. Ezra’s prayer and public confession for the people (9:1-15)

B. A great number of the people, including priests and Levites, repent (10:1-6)

C. All in Judah called in to Jerusalem; agreement made (10:7-14)

D. Foreign wives and their sons all dismissed within about three months (10:15-17)

E. A register of those who dismissed foreign wives (10:18-44)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 85-88.