Editing Ezra

{{Short description|Figure in early Jewish history}}
{{Other uses}}
{{Use dmy dates|date=September 2020}}
{{Infobox saint|name=Ezra|image=File:109.Ezra Reads the Law to the People.jpg|caption=''Ezra Reads the Law to the People'' by [[Gustave Doré]], 1866|titles=Prophet and Priest|feast_day=July 13 (Catholic)<br>[[Sunday of the Holy Forefathers]] (Eastern Orthodox)|honored_in=[[Catholic Church]]<br>[[Eastern Orthodox Church]]}}
'''Ezra''' ([[Floruit|fl.]] fifth or fourth century BCE)<ref name="Frevel 2023">{{cite book
 | last       = Frevel
 | first      = Christian
 | title      = History of Ancient Israel
 | publisher  = SBL Press
 | year       = 2023
 | isbn       = 9781628375145
 | url        = https://books.google.com/books?id=Yvy6EAAAQBAJ
 | quote      = A textual emendation in Ezra 7:7 shifts the work of Ezra from the seventh to the thirty-seventh year of Artaxerxes and thus by extension, following Neh 13, into the second phase of Nehemiah's activity in the year 428 BCE. Since this is a rather arbitrary solution, the dating under Artaxerxes II Mnemon (405/4-359/58 BCE) is discussed in scholarship as an alternative to the dating of Ezra under Artaxerxes I Longimanus (465-424/23 BCE), so that the appearance of Ezra in Jerusalem after Nehemiah occurs in the year 398 BCE. The difficulty of reading the Torah in the square in front of the Water Gate in the Nehemiah Report can then only be solved in terms of editorial history, which is often underpinned by the Greek 1 Esdras, where Neh 8 follows Ezra 7-10…There are no compelling arguments for dating Ezra. The fact that the question cannot be decided from a historical perspective is due to the lack of any tangible historical details regarding Ezra, for whom no extrabiblical indications exist.
}}</ref>{{efn|{{IPAc-en|ˈ|ɛ|z|r|ə}}; {{langx|he|עֶזְרָא}}, ''{{Transliteration|he|ʿEzrāʾ}}''<ref>"[God] helps" – [[Emil G. Hirsch]], [[Isaac Broydé]], "[http://jewishencyclopedia.com/view.jsp?artid=578&letter=E Ezra the Scribe]", ''[[The Jewish Encyclopedia]]'' (Online)</ref>}}{{efn|Also known as '''Esdras''',<ref>{{Cite web |title=CATHOLIC ENCYCLOPEDIA: Esdras (Ezra) |url=https://www.newadvent.org/cathen/05535a.htm |access-date=2023-01-01 |website=www.newadvent.org}}</ref> '''Ezra the Priest''', and '''Ezra the Scribe''' ({{Script/Hebrew|עֶזְרָא הַסּוֹפֵר}} ''{{Transliteration|he|ʿEzrāʾ hasSōfēr}}'') in [[Chazal]]ic literature<ref>[[Edward Kessler]], Neil Wenborn, ''A Dictionary of Jewish-Christian Relations'', [[Cambridge University Press]], p. 398</ref>}} is the main character of the [[Book of Ezra]]. According to the [[Hebrew Bible]], he was an important Jewish scribe (''[[sofer]]'') and priest (''[[kohen]]'') in the early [[Second Temple period]]. In the Greek [[Septuagint]], the name is rendered as ''{{Transliteration|grc|Ésdrās}}'' ({{lang|grc|{{linktext|Ἔσδρας}}}}), from which the Latin name [[Esdras]] comes. His name is probably a shortened Aramaic translation of the Hebrew name {{Script/Hebrew|עזריהו}} (''{{Transliteration|he|Azaryahu}}''), meaning "[[Jah|Yah]] helps".

In the [[Hebrew Bible]], or the Christian [[Old Testament]], Ezra is an important figure in the books of [[Book of Ezra|Ezra]] and [[Book of Nehemiah|Nehemiah]], which he is traditionally held to have written and edited, respectively. According to tradition, Ezra was also the author of the [[Books of Chronicles]] and the [[Book of Malachi]].<ref>{{cite web|url=https://bible.org/article/book-ezra |title=The Book of Ezra by Greg Herrick - Bible.org}}</ref><ref>{{cite web|url=https://www.chabad.org/library/article_cdo/aid/4166669/jewish/Ezra-the-Scribe.htm |title=Ezra the Scribe by Mendel Adelman, Chabad.org}}</ref> He is depicted as instrumental in restoring the Jewish scriptures and religion to the people after the return from the [[Babylonian Captivity]] and is a highly respected figure in [[Judaism]].<ref>''The New Encyclopedia of Judaism'', "Ezra"</ref> He is regarded as a saint in the [[Roman Catholic Church]], which sets his feast day as July 13, the same as that of his contemporary, [[Nehemiah]].<ref>{{cite web|url=https://www.ncregister.com/blog/st-ezra-rejoicing-in-the-lord-is-your-strength |title=St. Ezra — Rejoicing in the Lord is Your Strength by Theresa Doyle-Nelson - National Catholic Register|date=13 July 2020 }}</ref> He is also venerated as a saint in the [[Eastern Orthodox Church]], which sets his feast day on the [[Sunday of the Holy Forefathers]].<ref>{{cite web | url=https://greek-namedays.weebly.com/e.html | title=Alphabetical list of Saints and events }}</ref>

There is no historical consensus on Ezra’s existence or mission due to a lack of extrabiblical evidence and conflicting scholarly interpretations, ranging from viewing him as a historical [[Aramean]] official to a literary figure, with debates hinging on the authenticity of the [[Artaxerxes I|Artaxerxes]] rescript and its dating.<ref name="books.google.com">{{cite book
 | last       = Frevel
 | first      = Christian
 | title      = History of Ancient Israel
 | publisher  = SBL Press
 | year       = 2023
 | isbn       = 9781628375145
 | url        = https://books.google.com/books?id=Yvy6EAAAQBAJ
 | quote      = There are no compelling arguments for dating Ezra. The fact that the question cannot be decided from a historical perspective is due to the lack of any tangible historical details regarding Ezra, for whom no extrabiblical indications exist. Here, too, scholarship oscillates between the historical figure of a rich Aramean official and the literarily transfigured legend of Moses redivivus. As with Nehemiah, historical evaluation faces the difficulty of a highly artificial integration of notes about Ezra into a network of biblical reference texts, especially from the Torah. At the textual level, this presupposes the validity of the Torah, which is usually linked to Ezra 7. An evaluation depends on the source value of the Artaxerxes rescript in Ezra 7:12-26. In the maximalist view, Ezra's mission is considered historical because of the Aramaic language; in the minimalist view, even Ezra's existence is denied. Sebastian Grätz's analysis, for example, denies the Achaemenid period background of the document and assigns it to the Hellenistic period.
}}</ref>

==Life==
===In the Hebrew Bible===
[[File:Ezra Reads the Law l.jpg|thumb|Painting of Ezra on wood panel from the [[Dura-Europos synagogue]] (3rd century CE)]]
The canonical [[Book of Ezra]] and [[Book of Nehemiah]] are the oldest sources for the activity of Ezra.<ref name="Britannica" /> Many of the other books ascribed to Ezra (First Esdras, 3–6 Ezra) are later literary works dependent on the canonical books of Ezra and Nehemiah. The book of [[Ezra–Nehemiah]] was always written as one scroll.<ref>[[Hugh G. M. Williamson]], ''Ezra, Nehemiah'', Word Biblical Commentary Vol. 16 (Dallas:Word, 1985), pp. xxi–lii.</ref>

In late medieval Christian Bibles, the single book was divided into two, as First and Second Ezra. This division became Jewish practice in the first printed Hebrew bibles.<ref>{{Cite journal |last=Bogaert |first=Pierre-Maurice |date=2000 |title=Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin |journal=Revue Bénédictine |volume=110 |issue=1–2 |pages=5–26|doi=10.1484/J.RB.5.100750 }}</ref> Modern Hebrew Bibles call the two books Ezra and Nehemiah, as do other modern Bible translations. A few parts of the Book of Ezra (4:8 to 6:18 and 7:12–26) were written in [[Aramaic]], and the majority in [[Hebrew language|Hebrew]], Ezra himself being skilled in both languages.<ref>James H. Charlesworth – [http://www.ijco.org/?categoryId=28681 "Announcing a Dead Sea Scrolls Fragment of Nehemiah"] – ''The Institute for Judaism and Christian Origins'' – Retrieved 20 August 2011.</ref>

According to the [[Hebrew Bible]] he was a descendant of [[Seraiah#High Priest|Seraiah]],<ref>{{bibleverse||Ezra|7:1|NIV}}</ref> the last [[High Priest of Israel|High Priest]] to serve in [[Solomon's Temple]],<ref>{{bibleverse|2|Kings|25:18|NIV}}</ref> and a close relative of [[Joshua the High Priest|Joshua, the first High Priest]] of the [[Second Temple]].<ref>[[Ezra 3:2]]</ref> He returned from Babylonian captivity and reintroduced the [[Torah]] in Jerusalem.<ref>{{bibleverse||Ezra|7–10|NIV}} and {{bibleverse||Neh|8|NIV}}</ref> According to [[1 Esdras]], a Greek translation of the Book of Ezra still in use in [[Eastern Orthodox Church]], he was also a High Priest. [[Rabbinic Judaism]] supports the positions that Ezra was an ordinary member of the priesthood<ref name="Jewish Encyclopedia"/> and that he served as a [[High Priest of Israel]].<ref>{{Cite journal|title = Was Ezra a High Priest?|last1 = Klein|first1 = Reuven Chaim |journal = Jewish Bible Quarterly |year = 2013|volume = 41|issue = 3|pages = 181–187|url=https://core.ac.uk/download/pdf/147829065.pdf | doi=10.17613/M6BJ95}}</ref>

in the seventh year of [[Artaxerxes I]], the [[Achaemenid Empire|Achaemenid emperor]] ({{Circa|457 BCE}}) sent Ezra from [[Babylon]] to Jerusalem to teach the laws of [[Yahweh|God]] to any who did not know them. The Book of Ezra describes how he led a group of Judean exiles living in [[Babylon]] to their home city of [[Jerusalem]]<ref>{{bibleverse||Ezra|8.2–14|NIV}}</ref> where he is said to have enforced observance of the Torah.

When Ezra discovered that Jewish men had been marrying foreign pagan women, he tore his garments in despair. He confessed the sins of Israel before God, then braved the opposition of some of his countrymen to purify the community by enforcing the dissolution of the sinful marriages. He was described as exhorting the Israelite people to be sure to follow the Torah Law so as not to intermarry with people of foreign blood, a set of commandments described in the Torah.<ref name="BrillPauly">Liwak, Rüdiger; Schwemer, Anna Maria. "Ezra". Brill's New Pauly.</ref><ref name="Britannica">"Ezra". [[Encyclopædia Britannica]]. 2007. ''Encyclopædia Britannica Online''</ref> Some years later, Artaxerxes sent Nehemiah, a Jewish noble in his service, as [[Yehud Medinata|governor in Jerusalem]] with the task of rebuilding the city walls. Once this task was completed, Nehemiah had Ezra read the Torah to the assembled [[Israelites]] and the people and priests entered into a covenant to keep the law and separate themselves from all other peoples.<ref>{{bibleverse||Neh|8|NIV}} and {{bibleverse||Ezra|10.10–11|NIV}}</ref>

===Burial place===
{{main|Ezra's Tomb}}
Several traditions have developed over his place of burial. One tradition says that he is buried in [[Ezra's Tomb]] near [[Basra]], Iraq while another tradition alleges that he is buried in [[Tadef]] near [[Aleppo]] in northern [[Syria]].<ref>{{cite book | author1 = Hayim Tawil | author2 = Bernard Schneider | date = 1 January 2010 | title = Crown of Aleppo: The Mystery of the Oldest Hebrew Bible Codex | publisher = Jewish Publication Society | page = 63 | isbn = 978-0-8276-0957-0 | oclc = 1002339598 | url = https://books.google.com/books?id=Rkjl28v4ZdAC}}</ref><ref>Laniado, David, ''Li-Qedošim ašer ba-areṣ'', Jerusalem 1980, p. 26 (Hebrew)</ref><ref>Frenkel, Miriam, article: ''Atare pulḥan yehudiyyim be-ḥalab bi-yme ha-benayim ha-tikhoniyyim'', published in: ''Harel'' ({{Script/Hebrew|הראל}}), Yaron, Assis, Yom Ṭov & Frenkel, Miriam (eds.), ''Ereṣ u-mlo’ah: meḥqarim be-toledot qehillat aram ṣova'' (''ḥalab'') ''ve-tarbutah'', vol. I, Ben-Zvi Institute: Jerusalem 2009, pp. 174–75 (Hebrew)</ref><ref>Khatib, Muḥammad Zuhair, ''Rabṭ al-Sabāba al-yamanī''.</ref>

According to [[Josephus]], Ezra died and was buried "in a magnificent manner in Jerusalem."<ref>[[Antiquities of the Jews]], book XI, chapter 5, paragraph 5</ref> If the tradition that Ezra wrote under the pen name ''Malachi'' is correct, then he was probably buried in the [[Tomb of the Prophets]], the traditional resting place of [[Malachi]], along with two other prophets from Ezra's lifetime, [[Haggai]] and [[Zechariah (Hebrew prophet)|Zechariah]]. However, according to archeological research, these tombs date from the 1 century BC.<ref>Jerome Murphy-O'Connor, ''The Holy Land: An Oxford Archaeological Guide from Earliest Times to 1700'', 2008 (5th edition)</ref>

==In later Second Temple period literature==
===1 Esdras===
[[1 Esdras]], probably from the late 2nd/early 1st centuries BCE, preserves a [[Ancient Greek|Greek]] text of Ezra and a part of Nehemiah distinctly different from that of Ezra–Nehemiah – in particular it eliminates Nehemiah from the story and gives some of his deeds to Ezra, as well as telling events in a different order. Scholars are divided on whether it is based on Ezra–Nehemiah, or reflects an earlier literary stage before the combination of Ezra and Nehemiah accounts.

===Josephus===
The first-century Jewish historian [[Josephus]] deals with Ezra in his ''[[Antiquities of the Jews]]''. He uses the name Xerxes for Artaxerxes I reserving the name Artaxerxes for the later Artaxerxes II whom he identifies as the Ahasuerus of Esther, thus placing Ezra before the events of the book of Esther. Josephus' account of the deeds of Ezra derives entirely from [[1 Esdras]], which he cites as the 'Book of Ezra' in his numeration of the Hebrew bible. Contrariwise, Josephus does not appear to recognise Ezra-Nehemiah as a biblical book, does not quote from it, and relies entirely on other traditions in his account of the deeds of [[Nehemiah]].

===The apocalyptic Ezra traditions===
The [[apocalypse|apocalyptic]] [[2 Esdras|fourth book of Ezra]] (also sometimes called the 'second book of Esdras' or the 'third book of Esdras') was written c. CE 100, probably in [[Judeo-Aramaic languages|Judeo-Aramaic]], but now survives in Latin, Slavonic and Ethiopic. In this book, Ezra has a seven part prophetic revelation, converses with an [[angel]] of God three times and has four visions. Ezra, thirty years into the Babylonian Exile (4 Ezra 3:1 / 2 Esdras 1:1), recounts the [[Siege of Jerusalem (587 BC)|siege of Jerusalem]] and the destruction of [[Solomon's Temple]].<ref name="BrillPauly" /> The central theological themes are "the question of theodicy, God's justness in the face of the triumph of the heathens over the pious, the course of world history in terms of the teaching of the four kingdoms,<ref>{{bibleverse||Daniel|2:1|HE}}, {{bibleverse||Daniel|7:1|HE}}, {{bibleverse||Daniel|8:1|HE}}</ref> the function of the law, the eschatological judgment, the appearance on Earth of the heavenly Jerusalem, the [[Messianic Age|Messianic Period]], at the end of which the [[Messiah]] will die,<ref>{{Cite web|url=http://etext.virginia.edu/etcbin/toccer-new2|archiveurl=https://archive.today/20120712081932/http://etext.virginia.edu/etcbin/toccer-new2?id=Kjv4Ezr.sgm&images=images%2Fmodeng&data=%2Ftexts%2Fenglish%2Fmodeng%2Fparsed&tag=public&part=7&division=div2|archive-date=12 July 2012|url-status=dead|title=4 Ezra OR 2 Esdras, from The holy Bible, King James version (Apocrypha)|access-date=15 March 2010}}</ref> the end of this world and the coming of the next, and [[Last Judgment|the Last Judgment]]."<ref name="BrillPauly" /> Ezra restores the law that was destroyed with the burning of the [[Temple in Jerusalem]]. He dictates 24 books for the public (i.e. the Hebrew Bible) and another 70 for the wise alone (70 unnamed revelatory works).<ref name="cox">Howard H. Cox, ''The Pentateuch: History Or Story?'', p. 101</ref> At the end, he is taken up to [[heaven]] like Enoch and [[Elijah]].<ref name="BrillPauly" /> Ezra is seen as a new Moses in this book.<ref name="BrillPauly" />

There is also another work, thought to be influenced by this one, known as the ''[[Greek Apocalypse of Ezra]]''.

==In rabbinic literature==
{{further|Ezra in rabbinic literature}}
[[File:Schnorr von Carolsfeld Bibel in Bildern 1860 125.png|thumb|The return from exile is depicted in this woodcut for ''Die Bibel in Bildern'', 1860, by [[Julius Schnorr von Carolsfeld]].]]
Traditionally Judaism credits Ezra with establishing the [[Great Assembly]] of scholars and prophets, the forerunner of the [[Sanhedrin]], as the authority on matters of religious law. The Great Assembly is credited with establishing numerous features of contemporary traditional Judaism in something like their present form, including [[Torah reading]], the [[Amidah]], and celebration of the feast of [[Purim]].<ref name="Jewish Encyclopedia">{{Jewish Encyclopedia |no-prescript=1 |title=Ezra the Scribe}}</ref>

In [[Rabbinic literature|Rabbinic traditions]], Ezra is metaphorically referred to as the "flowers that appear on the earth" signifying the springtime in the national [[Jewish history|history of Judaism]].<ref name="Jewish Encyclopedia" /> A disciple of [[Baruch ben Neriah]], he favored study of the Law over the [[Second Temple|reconstruction of the Temple]]<ref>{{cite web|url=https://www.sefaria.org/Shir_HaShirim_Rabbah.5.5.1?lang=bi |title=Shir Hashirim Rabbah 5:5, Sefaria Midrash}}</ref> and thus because of his studies, he did not join the first party returning to Jerusalem in the reign of [[Cyrus the Great|Cyrus]]. According to another opinion, he did not join the first party so as not to compete, even involuntarily, with [[Joshua the High Priest|Joshua ben Jozadak]] for the office of [[High Priest of Israel]].<ref name="Jewish Encyclopedia" />

According to Jewish tradition, Ezra was the writer of the [[Books of Chronicles]],<ref name="Jewish Encyclopedia" /><ref>Babylonian Talmud (''Baba Bathra'' 15a)</ref> and is the same prophet known also as Malachi.<ref>Introduction to the Aramaic [[Targum]] of [[Jonathan ben Uzziel|Yonathan ben Uzziel]] on the prophet [[Malachi]] (Minor Prophets); Yehoshua b. Ḳarḥa (''Megillah'' 15a) .</ref> There is a slight controversy within rabbinic sources as to whether or not Ezra had served as [[High Priest of Israel]].<ref>HaQoton, Reb Chaim [http://rchaimqoton.blogspot.co.il/2013/07/was-ezra-high-priest.html "Was Ezra a High Priest"] also printed in the [[Jewish Bible Quarterly]] (July 2013); see also [http://jbq.jewishbible.org/41-3-july-september-201/] {{Webarchive|url=https://web.archive.org/web/20130813022538/http://jbq.jewishbible.org/41-3-july-september-201|date=13 August 2013}}</ref>

According to the [[Babylonian Talmud]], Ezra the Scribe is said to have enacted ten standing laws and orders,<ref>Babylonian Talmud (''Baba Kama'' 82a); Jerusalem Talmud (''Megillah'' 29a-b)</ref> which are as follows:
# That the public come together to read from the [[sefer Torah]] on [[Shabbat]]ot during the time of the afternoon oblation ([[Minchah]]), because of those travelling merchants who loiter in the closed shops in the street corners, and who may have missed the biblical lections that were read during the weekdays.<ref>[[Maimonides]], [[Mishne Torah]] (''Hilchot Tefillah'' 12:1)</ref>
# That the [[beth din|courts]] be opened throughout the Jewish townships on Mondays and Thursdays.
# That women would not wait beyond Thursday to launder their clothes, because of the honor due to the Sabbath day.
# That men would accustom themselves to eat [cooked] garlic on the eve of the Sabbath (believed to enhance love between a man and his wife).
# That women would rise up early on Friday mornings to bake bread, so that a piece of bread would be available for the poor.
# That Jewish women in every place be girded with a wide belt (waist band), whether from the front or from behind, out of modesty.
# That Jewish women, during their menses, wash and comb their hair three days prior to their purification in a ritual bath.
# That the traveling merchants make regular rounds into the Jewish villages and townships because of the honor due to the daughters of Israel (''viz''., so that jewelry can be purchased by the daughters of Israel).<ref>[[Babylonian Talmud]] (''[[Baba Bathra]]'' 22a)</ref>
# That Jewish women and/or girls, as a precautionary measure, be accustomed to conversing with one another while one of their party goes out to relieve herself in the outhouse.
# That men who may have suffered a seminal emission (especially after accompanying with their wives) be required to immerse themselves in a [[mikveh]] before being permitted to read from the scroll of the Law.

In the Syrian village of [[Tedef]], a synagogue said to be the place where Ezra stopped over has been venerated by Jews for centuries. Another tradition locates his tomb near Basra, Iraq.

==In Christian traditions==
In Christian tradition, Ezra is considered to be the author of the book of Ezra and 1 and 2 Chronicles. Due to the strong similarity between the books of Malachi and Ezra, some Christian traditions adopt the Jewish view that Ezra was Malachi; [[Jerome]] was one prominent Christian who held this view.<ref>{{cite web|url=https://www.tertullian.org/fathers/jerome_preface_prophets.htm |title=Jerome, Prologue to the Twelve Prophets}}</ref>

Early Christian writers occasionally cited Ezra as author of the apocalyptic books attributed to him. [[Clement of Alexandria]] in his ''[[Stromata]]'' referred to Ezra as an example of prophetic inspiration, quoting a section from [[2 Esdras]]. Where early Christian writers refer to the 'Book of Ezra' it is always the text of [[1 Esdras]] that is being cited.<ref>The Apocryphal Apocalypse: the reception of the second book of Esdras Alastair Hamilton – 1999 p. 22 "that were part of the canon.13 Although Clement of Alexandria, who was writing in the late second and early third century, showed more interest in 1 Esdras, he cited 2 Esdras in his Stromata, referring to Esdras as an example of prophetic inspiration..."</ref>

==In Islam==
{{main|Uzair}}
In Islam, he is known as [[Uzair]] ({{langx|ar|عزير|ʿUzayr}}). He was mentioned in the [[Qur'an]]. Although he was not mentioned as one of the [[Prophets of Islam]], he is considered one of them by some [[Muslim]] scholars, based on [[Islam]]ic traditions.<ref name="shahid">But the Qur'an 9:30 quotes Jews as saying that he is the "son of God" {{cite book|title=Encyclopaedia of Holy Prophet and Companions|last=Ashraf|first=Shahid|publisher=Anmol Publications Pvt. Ltd.|year=2005|isbn=978-81-261-1940-0|location=[[Daryaganj]], [[New Delhi]]|pages=199–200|chapter=Prophets 'Uzair, Zakariya and Yahya}}</ref><ref name="kathir">{{cite web|url=http://www.islambasics.com/view.php?bkID=80&chapter=12|title='Uzair (Ezra)|author-link=Ibn Kathir|publisher=Islambasics.com|others=Ali As-Sayed Al-Halawani (trans)|access-date=21 November 2007|author=Ibn Kathir|website=Stories of the Quran}}</ref> His tomb at [[Ezra's Tomb|Al-ʻUzer]] on the banks of the [[Tigris]] near [[Basra]], [[Iraq]], is a pilgrimage site for the local [[Marsh Arabs]].<ref>{{Cite web|url=https://www.memri.org/|title=MEMRI|website=MEMRI}}</ref><ref>{{Cite web |url=http://www.jameswbell.com/a012ezrastomb.html |title=Ezra's Tomb |url-status=dead |archive-url=https://web.archive.org/web/20100402070013/http://www.jameswbell.com/a012ezrastomb.html |archive-date=2 April 2010 |access-date=15 March 2010}}</ref> Many Islamic scholars and modern Western academics do not view Uzer as "Ezra"; for example, Professor Gordon Darnell Newby associates ‘Uzayr with Enoch and [[Metatron]].

==Academic view==
===Timeline===
Scholars debate the dating of Ezra’s mission due to textual emendations and lack of extrabiblical evidence, with proposed timelines placing his activity either during the reign of [[Artaxerxes I]] or [[Artaxerxes II]], complicating the historical context and relationship with Nehemiah.<ref name="Frevel 2023"/> Ezra came to Jerusalem "in the seventh year of Artaxerxes the King".<ref>{{bibleverse||Ezra|7:7|131}}</ref> The text does not specify whether the king in the passage refers to Artaxerxes I (465–424 BCE) or to [[Artaxerxes II of Persia|Artaxerxes II]] (404–359 BCE).<ref name="igb">{{Cite book |last=Porter |first=J.R. |title=The Illustrated Guide to the Bible |publisher=Barnes & Noble Books |year=2000 |isbn=978-0-7607-2278-7 |location=New York |pages=115–16}}</ref><ref>The dates of Nehemiah's and Ezra's respective missions, and their chronological relation to each other, are uncertain, because each mission is dated solely by a regnal year of an [[Achaemenid Empire|Achaemenian]] King Artaxerxes; and in either case we do not know for certain whether the Artaxerxes in question is [[Artaxerxes I]] (465–424 BCE) or [[Artaxerxes II]] (404–359 BCE). So we do not know whether the date of Ezra's mission was 458 BCE or 397 BCE' [[Arnold J. Toynbee]], ''[[A Study of History]]'', vol. 12 (1961) [[Oxford University Press]], 1964 pp. 484–85 n.2</ref> Most scholars hold that Ezra lived during the rule of Artaxerxes I, though some have difficulties with this assumption:<ref name="Britannica" /> Nehemiah and Ezra "seem to have no knowledge of each other; their missions seem to have no overlap".  These difficulties have led many scholars to assume that Ezra arrived in the seventh year of the rule of Artaxerxes II, i.e. some 50 years after Nehemiah. This assumption would imply that the biblical account is not chronological. The last group of scholars regard "the seventh year" as a scribal error and hold that the two men were contemporaries.<ref name="Britannica" /><ref name="Edwards Gadd Hammond Boardman 1970 p. ">{{cite book | last1=Edwards | first1=I. E. S. | last2=Gadd | first2=C. J. | last3=Hammond | first3=N. G. L. | last4=Boardman | first4=John | last5=Lewis | first5=David M. | last6=Walbank | first6=F. W. | last7=Astin | first7=A. E. | last8=Crook | first8=J. A. | last9=Lintott | first9=A. W. | last10=Rawson | first10=Elizabeth | last11=Bowman | first11=Alan K. | last12=Champlin | first12=Edward | last13=Garnsey | first13=Peter | last14=Rathbone | first14=Dominic | last15=Cameron | first15=Averil | last16=Ward-Perkins | first16=Bryan | last17=Whitby | first17=Michael | last18=Sollberger | first18=Edmond | author19=Cambridge University Press | title=The Cambridge ancient history | publication-place=Cambridge [England] | year=2002 | isbn=0-521-85073-8 | oclc=121060 | page=272}}</ref>
However, in Nehemiah 8, Nehemiah has Ezra read the Torah to the people. So, they clearly were contemporaries working together in Jerusalem at the time the wall and the city of Jerusalem were rebuilt in contrast to the previously stated viewpoint.<ref name="MaryJ2">{{cite book
 | last = Winn Leith
 | first = Mary Joan
 | editor = Michael David Coogan
 | title = The Oxford History of the Biblical World
 | url = https://books.google.com/books?id=zFhvECwNQD0C
 | orig-year = 1998
 | year = 2001
 | publisher = [[Oxford University Press]]
 | location = [[Oxford]]; [[New York City|New York]]
 | isbn = 978-0-19-513937-2
 | oclc = 44650958
 | pages = 281
 | chapter = Israel among the Nations: The Persian Period
 | lccn = 98016042
}}
</ref> There is a much clearer problem with the timeline in a story from Ezra 4, that tells of a letter that was sent to Artaxerxes asking to stop the rebuilding of the temple (which started during the reign of Cyrus and then restarted in the second year of Darius, in 521 BCE). Clearly no such letter could have been sent to Artaxerxes, as he only became king in 465 BCE, so apparently some events detailing the resistance of leaders of nearby peoples against the works of Nehemiah must have been confused with events during the days of Zerubbabel.{{Citation needed|date=September 2024}}{{Relevance inline|date=September 2024|discuss=This claim has nothing to do with the timeline of Ezra's ministry.}}

===Historicity===
[[File:Tomb of Ezra.jpg|thumb|Site traditionally described as the [[Ezra's Tomb|tomb of Ezra]] at Al-Uzayr near [[Basra]], Iraq]]

There is no historical [[Scientific consensus|consensus]] on Ezra’s existence or mission due to a lack of extrabiblical evidence and conflicting scholarly interpretations, ranging from viewing him as a historical [[Aramean]] official to a literary figure, with debates hinging on the authenticity of the [[Artaxerxes I of Persia|Artaxerxes]] rescript and its dating.<ref name="books.google.com"/>

Mary Joan Winn Leith in ''The Oxford History of the Biblical World'' believes that Ezra was a historical figure whose life was enhanced in the scripture and given a theological buildup.<ref name="MaryJ1">{{cite book
 | last = Winn Leith
 | first = Mary Joan
 | editor = Michael David Coogan
 | title = The Oxford History of the Biblical World
 | url = https://books.google.com/books?id=zFhvECwNQD0C
 | orig-year = 1998
 | year = 2001
 | publisher = [[Oxford University Press]]
 | location = [[Oxford]]; [[New York City|New York]]
 | isbn = 978-0-19-513937-2
 | oclc = 44650958
 | pages = 306
 | chapter = Israel among the Nations: The Persian Period
 | lccn = 98016042
}}
</ref> Gosta W. Ahlstrom argues the inconsistencies of the [[Bible|biblical]] tradition are insufficient to say that Ezra, with his central position as the 'father of Judaism' in the Jewish tradition, has been a later literary invention.<ref name="Ahlström 1993 p. ">{{cite book | last=Ahlström | first=Gösta W. | editor-last=Vikander Edelman | editor-first=Diana | title=The history of ancient Palestine | publisher=Fortress Press | publication-place=Minneapolis | date=1993 | isbn=0-8006-2770-9 | oclc=27684165 | page=888}}</ref> Those who argue against the historicity of Ezra argue that the presentation style of Ezra as a leader and lawgiver resembles that of Moses. There are also similarities between Ezra the priest-scribe (but not [[Kohen Gadol|high priest]]) and Nehemiah the secular governor on the one hand and [[Joshua the High Priest|Joshua]] and [[Zerubbabel]] on the other hand. The early 2nd-century BCE Jewish author [[Ben Sira]] praises Nehemiah, but makes no mention of Ezra.<ref name="MaryJ1" />

[[Richard Elliott Friedman|Richard Friedman]] argues in his book ''Who Wrote the Bible?'' that Ezra is the one who redacted the Torah, and in fact effectively produced the first Torah.<ref name="Friedman1987">{{cite book|author=Richard Elliott Friedman|title=Who Wrote the Bible?|url=https://books.google.com/books?id=7bwSAQAAIAAJ|year=1987|publisher=Perennial Library|isbn=978-0-06-097214-1|pages=232, 242}}</ref> It has been argued that even if one does not accept the [[documentary hypothesis]], Ezra was instrumental in the start of the process of bringing the Torah together.<ref name="Fantalkin Tal 2012 pp. 1–18">{{cite journal | last1=Fantalkin | first1=Alexander | last2=Tal | first2=Oren | title=The Canonization of the Pentateuch: When and Why? (Part I) | journal=Zeitschrift für die Alttestamentliche Wissenschaft | publisher=Walter de Gruyter GmbH | volume=124 | issue=1 | year=2012 | issn=1613-0103 | doi=10.1515/zaw-2012-0001 | page=4 | s2cid=55036539 | url=http://archaeology.tau.ac.il/arch_files/directory/zaw124-1-2_fantalkin-tal.pdf}}</ref>

One particular aspect of Ezra's story considered dubious historically is the account in [[Ezra 7]] of his commission. According to it, Ezra was given truly exalted status by the king: he was seemingly put in charge of the entire western half of the [[Achaemenid Empire|Persian Empire]], a position apparently above even the level of the [[satrap]]s (regional governors). Ezra was given vast hoards of treasure to take with him to Jerusalem as well as a letter where the king seemingly acknowledges the sovereignty of the God of Israel. Yet, his actions in the story do not appear to be that of someone with near unlimited government power, and the alleged letter from a Persian king is written with [[Hebraism]]s and Jewish idiom.<ref>{{cite book |last=Grabbe |first=Lester L. |date=2004 |title=A History of the Jews and Judaism in the Second Temple Period: Yehud: A History of the Persian Province of Judah |location= |publisher=T&T Clark |volume=1 |series=Library of Second Temple Studies 47 |isbn=0-5670-8998-3 |pages=324–327}}</ref>

Biblical scholar Tova Ganzel has recently argued that Ezra's status as both priest and scribe fits well in its [[fifth century BCE]] historical context in light of parallels with the [[Babylonia]]n temple scribes of the [[Neo-Babylonian Empire|Neo-Babylonian]] and [[Achaemenid Empire|Persian Periods]].<ref>{{cite journal |title=Ezra the Scribe-Priest against the Backdrop of Babylonian Temple Officials |journal=Journal of the Ancient Near Eastern Society |url=https://janes.scholasticahq.com/article/75250-ezra-the-scribe-priest-against-the-backdrop-of-babylonian-temple-officials |last=Ganzel |first=Tova |issue=1 |volume=36 |pages=90–103 |year=2023 |issn=0010-2016}}</ref>

==See also==
*[[Esdras]] – about the classification of the books ascribed to Ezra
*[[Ezra (name)]]
*[[Book of Ezra]] and [[Book of Nehemiah]] – the non-rabbinical tradition
*[[Ezra–Nehemiah]] – the combination of the above two books
*[[1 Esdras]] and [[2 Esdras]] – the Greek version of the texts (Meir)

==Notes==
{{Notelist}}

==References==
{{Reflist}}

==Further reading==
*{{Cite journal |last=Bossman |first=D. |year=1979 |title=Ezra's Marriage Reform: Israel Redefined |journal=Biblical Theology Bulletin |volume=9 |pages=32–38 |doi=10.1177/014610797900900105|s2cid=170816144 }}
*{{Cite book |last=Bright |first=John |url=https://archive.org/details/historyofisrael03edbrig |title=A history of Israel |publisher=Westminster Press |year=1981 |isbn=978-0-664-21381-7 |edition=3rd |location=Philadelphia |url-access=registration}}
*{{Cite book |last=Fensham |first=F. Charles |title=The books of Ezra and Nehemiah |publisher=W.B. Eerdmans Publishing Company |year=1983 |isbn=978-0-8028-2362-5 |location=Grand Rapids, MI}}
*{{Cite book |last1=LaSor |first1=William Sanford |url=https://archive.org/details/oldtestamentsurv00laso_0 |title=Old Testament survey |last2=Hubbard |first2=David Allan |last3=Bush |first3=Frederick William |publisher=Eerdmans |year=1982 |isbn=978-0-8028-3556-7 |location=Grand Rapids, Mich. |url-access=registration}}
*{{Cite book |last=Williamson |first=H.G.M. |title=Ezra and Nehemiah |publisher=JSOT for the Society for Old Testament Study |year=1987 |isbn=978-1-85075-045-1 |location=Sheffield}}

==External links==
{{wikiquote}}
{{Commons category|Ezra}}
*[http://jewishencyclopedia.com/view.jsp?artid=578&letter=E&search=Ezra Jewish Encyclopedia: Ezra the Scribe]
*[http://www.newadvent.org/cathen/05535a.htm Catholic Encyclopedia: Esdras]
*{{Cite EB1911|wstitle=Ezra|short=x}}

{{Authority control}}

[[Category:Ezra]]
[[Category:Jewish scribes (soferim)]]
[[Category:Jewish priests]]
[[Category:Ezra–Nehemiah]]
[[Category:Ancient Near Eastern scribes]]
[[Category:Angelic visionaries]]
[[Category:Founders of religions]]
[[Category:Tribe of Levi]]
[[Category:People from the Achaemenid Empire]]
[[Category:5th-century BCE Jews]]
[[Category:Mesopotamian Hebrews]]