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The last four books of the Hebrew canon are Ezra, Nehemiah, and 1 and 2 Chronicles, in that order. At one time, however, Ezra and Nehemiah followed 1 and 2 Chronicles and were generally considered to be the work of one and the same author known as “the Chronicler.” In recent years, however, the question of the authorship of Ezra and Nehemiah is seen to be more complex. While some scholars still maintain unity of authorship, others prefer to speak of the influence of a “Chronistic school” on the formation of Ezra-Nehemiah as a single book. The treatment of Ezra-Nehemiah as a single book by the earliest editors was undoubtedly due to the fact that in ancient times the two books were put under the one name, Ezra. The combined work Ezra-Nehemiah is our most important literary source for the formation of the Jewish religious community in the province of Judah after the Babylonian exile. This is known as the period of the Restoration, and the two men most responsible for the reorganization of Jewish life at this time were Ezra and Nehemiah.
In the present state of the Ezra-Nehemiah text, there are several dislocations of large sections so that the chronological or logical sequence is disrupted. The major instance is Ezra’s public reading of the law in Neh 8; others will be pointed out in the footnotes. Since arguments in favor of the chronological priority of Nehemiah to Ezra are indecisive, we accept the order in the text according to which Ezra’s activity preceded that of Nehemiah.
What is known of Ezra and his work is derived almost exclusively from Ezr 7–10 (the “Ezra Memoirs”) and Neh 8–9. Strictly speaking, the term “Ezra Memoirs” should be used only of that section in which Ezra speaks in the first person, i.e., Ezr 7:27–9:15. Compare the “Nehemiah Memoirs” in Neh 1:1–7:72a; 11:1, 2; 12:27–43; 13:4–31. The author combined this material with other sources at his disposal. The personality of Ezra is not so well-known as that of Nehemiah. Ben Sira, in his praise of the fathers (Sir 44–49), omits mention of Ezra, perhaps for polemical reasons. The genealogy of Ezra (7:1–5) traces his priesthood back to Aaron, brother of Moses. This was the accepted way of establishing the legality of one’s priestly office. He is also called a scribe, well-versed in the law of Moses (7:6), indicating Ezra’s dedication to the study of the Torah, which he sought to make the basic rule of life in the restored community. It was in religious and cultic reform rather than in political affairs that Ezra made his mark as a postexilic leader. Jewish tradition holds him in great esteem. The apocryphal 2 Esdras, sometimes included as an appendix to the Vulgate, where it is known as 4 Esdras, transforms him into a prophet and visionary. The Talmud regards him as a second Moses, claiming that the Torah would have been given to Israel through Ezra had not Moses preceded him.
Ezra is sometimes accused of having been a legalist who gave excessive attention to the letter of the law. His work, however, should be seen and judged within a specific historical context. He gave to his people a cohesion and spiritual unity which helped to prevent the disintegration of the small Jewish community settled in the province of Judah. Had it not been for the intransigence of Ezra and of those who adopted his ideal, it is doubtful that Judaism would have so effectively resisted Hellenism in later centuries. Ezra set the tone of the postexilic community, and it was characterized by fidelity to the Torah, Judaism’s authentic way of life. It is in this light that we can judge most fairly the work of Ezra during the Restoration.
The Book of Ezra is divided as follows:
The following list of the kings of Persia, with the dates of their reigns, will be useful for dating the events mentioned in Ezra-Nehemiah:
|Darius I||522–486 B.C.|
|Xerxes I||486–465 B.C.|
|Artaxerxes I||465–424 B.C.|
|Darius II||423–404 B.C.|
|Artaxerxes II||404–358 B.C.|
|Artaxerxes III||358–337 B.C.|
|End of the Persian Empire (Defeat of Darius III)||331 B.C.|
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