help; court

(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. (Ezra 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.

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, Ezra 8:1-10:44 Nehemiah 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.

ez'-ra (Aramaic or Chaldee, `ezra', "help"; a hypocoristicon, or shortened form of Azariah, "Yahweh has helped." The Hebrew spells the name `ezrah, as in 1 Chronicles 4:17, or uses the Aramaic spelling of the name, as in Ezra 7:1. The Greek form is Esdras):

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

(2) A descendant of Judah and father of Jethro and other sons (1 Chronicles 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 Ezra 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 (2 Kings 25:18-21), and since he was the father of Jehozadak, the high priest who was carried into captivity by Nebuchadrezzar (1 Chronicles 6:14, 15, Hebrews 5:14), etc. in 588 B.C., and since the return under Ezra took place in 458 B.C., the word "son" must be used in Ezra 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 Ezra 7:2-7 between Azariah and Meraioth, and one between Shallum and Ahitub from the corresponding list found in 1 Chronicles 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 Jeremiah 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 Ezra 7:6, 11.

3. His Commission:

In the 7th year of Artaxerxes I (459-458 B.C.) 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 (Ezra 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 Nehemiah 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.

R. Dick Wilson

(1.) A priest among those that returned to Jerusalem under Zerubabel (Nehemiah 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 Nehemiah 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 seek 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 (Nehemiah 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 seems 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 seen 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 (Nehemiah 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 (Nehemiah 12).

Ezra, Book of

This book is the record of events occurring at the close of the Babylonian exile. It was at one time included in Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I. and II. Esdras. It consists of two principal divisions:

(1.) The history of the first return of exiles, in the first year of Cyrus (B.C. 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (B.C. 515), ch. 1-6. From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years.

(2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra's arrival there (7-10).

The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra (B.C. 456), extending over a period of about eighty years.

There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical. Ezra was probably the author of this book, at least of the greater part of it (Comp. 7:27, 28; 8:1, etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra.

5830. Ezra -- "help," three Israelites
... << 5829, 5830. Ezra. 5831 >>. "help," three Israelites. Transliteration: Ezra Phonetic
Spelling: (ez-raw') Short Definition: Ezra. ... NASB Word Usage Ezra (22). Ezra ...
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3566. Koresh -- a Pers. king
... Cyrus. Or (Ezra 1:1 (last time), Ezra 1:2) Koresh {ko'-resh}; from the Persians;
Koresh (or Cyrus), the Persian king -- Cyrus. see HEBREW 'ab. << 3565, 3566. ...
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5867. Eylam -- a son of Shem, also his desc. and their country
... Or mowlam (Ezra 10:2; Jeremiah 49:36) {o-lawm'}; probably from alam; hidden, ie
Distant; Elam, a son of Shem and his descendants, with their country; also of ...
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8019. Shlomiyth -- the name of several Israelites
... Shelomith Or Shlowmiyth (Ezra 8:10) {shel-o- meeth'}; from shalowm; peaceableness;
Shelomith, the name of five Israelites and three Israelitesses -- Shelomith. ...
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3305. Yapho -- a seaport city of Pal.
... NASB Word Usage Joppa (4). Japha, Joppa. Or Yaphow (Ezra 3:7) {yaw-fo'}; from yaphah;
beautiful; Japho, a place in Palestine -- Japha, Joppa. see HEBREW yaphah. ...
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7936. sakar -- to hire
... Or (by permutation) cakar (Ezra 4:5) {saw-kar'}; a primitive root (apparently akin
(by prosthesis) to karah through the idea of temporary purchase; compare ...
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5019. Nebukadnetstsar -- "Nebo, protect the boundary," a Bab. king
... nets-tsar'}; or Nbuwkadnetstsar (Esther 2:6; Daniel 1:18) {neb-oo-kad-nets-tsar'};
or Nbuwkadreotstsar {neb-oo-kad-rets-tsar'}; or Nbuwkadreltstsowr (Ezra 2:1 ...
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4363. Mikmas -- a city in Benjamin
... Usage Michmas (2), Michmash (9). Mikmas, Mikmash. (Ezra 2:2 or Mikmash
{mik-mawsh'}; or Mikmash (Neh. 11:31) {mik-mash'}; from kamac ...
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5411. nethinim -- temple servants
... Or Nathuwn (Ezra 8:17) {naw-thoon'} (the proper form as passive participle), from
nathan; one given, ie (in the plural only) the Nethinim, or Temple-servants ...
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