Back Esra Afrikaans سفر عزرا Arabic سفر عزرا ARZ Esra (Buach) BAR Buku Esra BBC Кніга прарока Ездры Byelorussian Кніга прарока Эздры BE-X-OLD Първа книга на Ездра Bulgarian Levr Ezra Breton Llibre d'Esdres Catalan
 | |||||
| Tanakh (Judaism) | |||||
|---|---|---|---|---|---|
|
|
|||||
| Old Testament (Christianity) | |||||
|
|
|||||
| Bible portal | |||||
The Book of Ezra is a book of the Hebrew Bible which formerly included the Book of Nehemiah in a single book, commonly distinguished in scholarship as Ezra–Nehemiah. The two became separated with the first printed rabbinic bibles of the early 16th century, following late medieval Latin Christian tradition.[1] Composed in Hebrew and Aramaic, its subject is the Return to Zion following the close of the Babylonian captivity. Together with the Book of Nehemiah, it represents the final chapter in the historical narrative of the Hebrew Bible.[2]
The Book of Ezra is divided into two parts: the first telling the story of the first return of exiles in the first year of Cyrus the Great (538 BC) and the completion and dedication of the new Temple in Jerusalem in the sixth year of Darius I (515 BC); the second telling of the subsequent mission of Ezra to Jerusalem and his struggle to purify the Jews from marriage with non-Jews.
In the book's recurring narrative pattern, the God of Israel three times inspires a king of Persia to commission a leader from among the Jews to carry out a mission: the first to rebuild the Temple, the second to purify the Jewish community, and the third to seal the holy city behind a wall. This third mission, that of Nehemiah, is not part of the Book of Ezra. The theological program of the book explains the many problems its chronological structure presents.[3] It probably appeared in its earliest version around 399 BC, and continued to be revised and edited for several centuries before being accepted as scriptural in the early Christian era.[4]
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 rescript and its dating.[5]
- ^ Bogaert, Pierre-Maurice (2000). "Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin". Revue Bénédictine. 110 (1–2): 5–26. doi:10.1484/J.RB.5.100750.
- ^ Albright, William (1963). The Biblical Period from Abraham to Ezra: An Historical Survey. Harpercollins College Div. ISBN 0-06-130102-7.
- ^ Throntveit, Mark A., "Ezra-Nehemiah" (John Knox Press, 1992) pp.1–3
- ^ Blenkinsopp, Joseph, "Judaism, the first phase" (Eerdmans, 2009) p.87
- ^ Frevel, Christian (2023). History of Ancient Israel. SBL Press. ISBN 9781628375145.
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.