EZRA ĕz’ rə (עֶזְרָא, H6474, ̓́Εσρας, ̓Εσδράς).

1. A descendant of Judah (1 Chron 4:17, but spelled עֶזְרָ֔ה).

2. Ezra, the son of Jozadak, a priest and prominent postexilic leader. His genealogy is carried back to Aaron in 1 Chronicles 6:3-15 and, with some omissions, in Ezra 7:1-5. He is called a ready scribe in the law of Moses (Ezra 7:6), and led back some 1750 men, perhaps a total of 5000 people, in a second return from Babylon. It seems clear that Ezra wrote the book bearing his name. The last two vv. of 2 Chronicles are identical with the first two of Ezra which supports the Jewish tradition that Ezra wrote Chronicles also (cf. W. F. Albright, Yahweh and the Gods of Canaan [1968], 182).

Ezra’s return is dated in the seventh year of Artaxerxes (Ezra 7:7). The usual view has been that this was Artaxerxes I and the date therefore about 457 b.c. More recently the view has been advanced that he returned in the seventh year of Artaxerxes II or 398 b.c. The matter is adequately discussed in J. S. Wright’s monograph, The Date of Ezra’s Coming to Jerusalem (1947). The arguments for the late date are not conclusive. The first point concerns the wall (4:12ff.). There is a problem here. Verses 7-23 refer to opposition in the days of an Artaxerxes, but the rest of the context refers to the times of Cyrus (539 b.c.). It is most logical to say that this ch. includes a synopsis of the opposition met by the Jews both in building the Temple in 516 b.c. and in the efforts to build the wall under Artaxerxes I. In any case, the reference to work on a wall which was later stopped must relate to events before the completion of the walls by Nehemiah in the twentieth year of Artaxerxes I, about 444 b.c. It is quite likely that Ezra who returned with 5000 people and much treasure had secured permission to build the walls and had made a beginning. But the opposition made the work cease until Nehemiah came in 444 b.c. with a new building permit. This may explain how Nehemiah finished his work in so short a time—fifty-two days—for Ezra had already done much. Incidentally, this view suggests that Daniel’s sixty-nine sevens of years (Dan 9:25) should begin with Ezra’s return at about 457 b.c. The period would end about a.d. 26 with the beginning of Jesus’ public ministry.

The only other argument of consequence for a late date of Ezra concerns the mention of Eliashib who was high priest in 444 b.c. (Neh 3:1). He was the father of a Jehohanan associated with Ezra (Ezra 10:6); and the Elephantine papyri mention a high priest Jehohanan in 408 b.c. The problem is not serious. Ezra’s marriage reform of Ezra 10 has no date given. Jehohanan could have been made high priest at some subsequent time and lasted in office until 408 b.c. Or there may have been two Eliashibs and two Jehohanans. It was the custom to name a boy for his grandfather. Three such successive Sanballats are now known! The traditional order of Ezra and Nehemiah is still satisfactory.

Of Ezra’s political office very little is known, but he clearly had influence at court. He was given a blank check by the king and authority to appoint officers (7:21-26), but is not called a governor as was Nehemiah. His faith is shown by refusing a military guard for his caravan (8:22). Nehemiah emphasizes Ezra’s scribal activity. Actually, Ezra was a priest of the line of Zadok and would be expected to teach the law (cf. Neh 8). Ezra and Nehemiah led the two processions at the dedication of the walls (Neh 12:36-40).

Ezra was prominent in post-Biblical Jewish tradition. In the late book, 2 Esdras 14, he is said to have rewritten and published the twenty-four books of the Heb. canon which had been burned during the captivity. In the tradition he dictated the books rapidly under special divine enablement.

Bibliography H. H. Schaeder, Esra der Schreiber (1930); A. C. Welch, Post-Exilic Judaism (1934); J. S. Wright, The Date of Ezra’s Coming to Jerusalem (1947); W. F. Albright, From the Stone Age to Christianity (1957).