Ezra 7

Some early manuscripts containing the text of this chapter in Hebrew/Aramaic are of the Masoretic Text, which includes Codex Leningradensis (1008).[9][lower-alpha 1]

There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; ${\displaystyle {\mathfrak {G}}}$^B; 4th century), and Codex Alexandrinus (A; ${\displaystyle {\mathfrak {G}}}$^A; 5th century).[11][lower-alpha 2]

An ancient Greek book called 1 Esdras (Greek: Ἔσδρας Αʹ) containing some parts of 2 Chronicles, Ezra and Nehemiah is included in most editions of the Septuagint and is placed before the single book of Ezra–Nehemiah (which is titled in Greek: Ἔσδρας Βʹ). 1 Esdras 8:1–27 is an equivalent of Ezra 7 (In Artaxerxes' reign).[15][16]

¹ Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, ² the son of Shallum, the son of Zadok, the son of Ahitub, ³ the son of Amariah, the son of Azariah, the son of Meraioth, ⁴ the son of Zerahiah, the son of Uzzi, the son of Bukki, ⁵ the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the high priest— ⁶ this Ezra went up from Babylon. He was a scribe skilled in the Law of Moses, given by the Lord God of Israel. Because the hand of the Lord his God was upon him, the king granted him all his requests.[19]

• "A scribe": Ezra was a "teacher" well versed in the Law of Moses, which was given by "the LORD, the God of Israel". The term "teacher" can also translate as "scribe", denoting "a person skilled in the study, practice, and teaching of the Torah". This position gained importance in the postexilic community and increased in influence through the time of Jesus.[17] Ezra's highest commendation was that he was a skilled student of the Pentateuch and an effective teacher of its laws, therefore he was commissioned because the Persian government sought to solidify Jerusalem and Judea as a temple state, but for the Jews his arrival is "the next essential step" to follow the completion of the temple with the establishment of "religions purity as prescribed by the Mosaic Law".[17] The king had granted Ezra everything he asked, although it remains uncertain what was requested, but the statement indicates the high regard in which he was held by the Persian court. Nonetheless, 'the ultimate determination of blessing and judgment rested with God'.[17]

And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.[20]

• "Nethinim": A class subordinate to the Levites mentioned in the books of Ezra and Nehemiah (Ezra 2:43; 2:58; 2:70; Ezra 7:7; 7:24; 8:17; 8:20; Nehemiah 3:26; 3:31; 7:46; 7:60; 7:73; 10:28; 11:3; 11:21) and only once elsewhere (1 Chronicles 9:2); ranking before "the servants of Solomon" (Ezra 2:55) in the services of the Temple. The name denotes "given" and Jewish tradition identified them mainly with the Gibeonites, who had been assigned by Joshua to the Levites to assist them in the discharge of the more menial tasks (Joshua 9:3–27).[21]
• "The seventh year of Artaxerxes": corresponds to 458 BC.[22]

And he came to Jerusalem in the fifth month, which was in the seventh year of the king.[23]

• "The fifth month": the month Ab (Assyrian: Abu), corresponds to the month August.[22]

For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.[24]

Ezra had determined to depart ("go up") on the first day of the first month (Nisan; Assyrian: Nisanu; part of March and April), but the rendezvous with his group apparently took place on the 9th day of the same month, and the journey actually commenced on the 12th day (cf. Ezra 8:15, 31), lasted throughout 18 days of Nisan, and the three months Iyyar, Sivan, and Tammuz; in all about 108 days.[22] The straightline distance from Babylon to Jerusalem is over 500 miles, but following traditional route, Ezra's caravan should make a long detour by Carchemish to avoid the desert area, so the total journey could hardly have been less than 900 miles (cf. Ezra 8:32).[22]

Artaxerxes, king of kings,

To Ezra the priest, a scribe of the Law of the God of heaven:

Perfect peace, and so forth.[25]

• "Perfect peace": from Aramaic: גמיר, gə-mîr;[26] probably a greeting.[27]
• "And so forth" from Aramaic: וכענת, ū-ḵə-‘e-neṯ.[26]