Book of Ezra
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The Book of Ezra is a book of the Bible in the Old Testament and Hebrew Tanakh. This book is the record of events occurring at the close of the Babylonian captivity. At one time, it included the book of Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I and II Esdras.
Modern Christian thought has divided this book into two principal divisions:
- The history of the first return of exiles, in the first year of Cyrus the Great (536 BCE), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (515 BCE), 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. Some argue that this "gap" is an invention of prophetic necessity more so than actual Scriptural fact. This 60 year gap was inserted into the natural chronological flow of Ezra in order to prove that Jesus was the promised Messiah of Daniel chapter 9. (see Prophecy of Seventy Weeks)
- 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).
Contents |
[edit] Synopsis
Ch. i.: Cyrus, inspired by Jehovah, permits the Israelites to rebuild the Temple of Jerusalem, and returns to them the golden vessels which had been carried off by Nebuchadnezzar.
Ch. ii.: The number of the captives that returned from Babylon to Palestine with Zerubbabel is stated as 42,360, besides 7,337 men servants and women servants and 200 singing men and women.
Ch. iii.: Jeshua ben Jozadak and Zerubbabel build the altar, and celebrate the Feast of Tabernacles. In the second year the foundations of the Temple are laid, and the dedication takes place with great rejoicing.
Ch. iv.: The adversaries of the Jews, especially the Samaritans, make efforts to hinder the Jews from building the Temple. A letter is written by the Samaritans to Artaxerxes to procure a prohibition of the construction of the Temple, and the work is interrupted till the second year of Darius.
Ch. v.: Through the exhortations of the prophets Haggai and Zechariah, Zerubbabel and Jeshua ben Jozadak recommence the building of the Temple. Tatnai, the governor "on this side the river," sends to the king a report of their action.
Ch. vi.: Darius finds the decree of Cyrus in the archives of Achmetha (Hamadan), and directs Tatnai not to disturb the Jews in their work. He also exempts them from tribute, and supplies everything necessary for the offerings. The Temple is finished in the month of Adar, in the sixth year of Darius, and is dedicated with great solemnity.
Ch. vii.: Artaxerxes gives Ezra a commission to bring with him to Jerusalem all the captives that remain in Babylon.
Ch. viii.: Contains a list of the heads of families who returned with Ezra to Palestine. Ezra institutes a fast while on his way to Jerusalem.
Ch. ix.: The princes of Israel inform Ezra that many have not repudiated their foreign wives.
Ch. x.: Those who have taken strange wives are compelled to send them away and to bring each a sin offering. J. M. Sel.
[edit] Origin, Structure, and Authorship
The canonical Book of Ezra commences where the Chronicles leave off, and indeed with slight variation repeats the last two verses of II Chron. What follows consists of three portions: (1) an account of the return of the exiles, and a brief survey of the fortunes of the Jewish community down to the reign of Xerxes; (2) ch. iv. 7-vi. 22, extracts from a collection of historical documents in Aramaic, illustrating the fortunes of the community in the reigns of Artaxerxes I. and Darius, with a short appendix in Hebrew; (3) ch. vii. to end, a record of the enterprise of the author of the book, including a copy of the decree granted to him by Artaxerxes II., with an account of the author's work at Jerusalem.
The first section includes a document also transcribed in Neh. vii. 6-73a, called by Nehemiah a genealogical table of the first return. A third copy is to be found in the apocryphal I Esdras.
[edit] Character of Composition
The documents embodied in the second section are described as "written in Aramaic and 'targumed' in Nehemiah Aramaic" (iv. 7). Since a work can not be translated into the same language as that in which it is composed, the expression "targumed" must mean "described," a sense which corresponds closely to the sense of the Arabic word "tarjamah," which, used of a tradition, signifies the heading in which its contents are described. This phrase, then, implies that the contents of this section were transcribed from a collection of documents and accompanied with a commentary, probably made for the benefit of the Eastern community. In these extracts there is evidently a chronological transposition; for the correspondence with Artaxerxes I. (ch. iv.) is placed before the correspondence with Darius (ch. v., vi.), who is certainly Darius I. This may be due to momentary confusion on the author's part between Darius I. and Darius II.; but it is surprising, since in iv. 5-7 he shows himself well acquainted with the order of the Persian kings. Thus the period covered by the commentary on the documents in ch. v. and vi. is earlier than that covered by the documents in ch. iv.
[edit] Fabrications
The authenticity of the documents is a matter on which there is difference of opinion, the most recent critics (E. Meyer excepted) being disposed to regard all of them as forgeries, whereas before the time of Graetz they were generally thought to be genuine. The custom in use among ancient historians of illustrating their histories by speeches and letters of their own composition makes the treatment of such questions exceedingly difficult. The edict of Cyrus, said to have been found at Achmetha (vi. 3-5), is the boldest of these fabrications, if they be such; but the mention of that ancient capital implies some very remarkable knowledge on the part of the author here excerpted. Some other reasons for believing these documents genuine are alleged by Herzfeld ("Geschichte des Volkes Israel," i. 125). The character of the Aramaic in which they are couched agrees fairly well, both in vocabulary and in grammar, with that of early inscriptions and papyri; and there would be nothing surprising in successive compilers having assimilated the language somewhat to the dialect with which they were most familiar. It is also possible that these Aramaic texts are translations of documents in Old Persian, and were accommodated to the taste of those whom they were intended to reach.
The third part of the book appears to be a personal memoir; and the decree there given (vii. 11-26), coming from an Artaxerxes whom the author distinguishes by spelling from Artaxerxes I., can not be regarded as spurious without seriously shaking the writer's credit. The narrative which he proceeds to give of his journey, however, contains little which might have been invented for the purpose of edification, though it might be open to any one to regard viii. 22 as written by one who had Neh. ii. 7 before him. The narrative of Ezra's doings at Jerusalem is also not marked by exaggeration. Ch. ix. records a lengthy prayer offered by him on receipt of the intelligence of the mixed marriages, and ch. x. the measures taken by him to separate the erring couples, with a list of the persons affected. The objection urged by some critics that so severe a measure would not have been obeyed, seems insufficient to justify the condemnation of this part of the narrative as unhistorical; since the author may well have supposed it would be more effective than it turned out to be. Nor indeed does the recurrence to the subject in Neh. x. 31 and xiii. 23 render it improbable that severe measures were taken years before in the same direction.
Supposing the king to have been Artaxerxes II., Ezra's arrival in Palestine may be considered to have taken place in 397 B.C. From the mention in Neh. xiii. 13 of Zadok as scribe, whereas in Neh. viii. 9 Ezra has that title, it is perhaps to be inferred that Ezra predeceased Nehemiah: in that case his death probably occurred between 370 and 360 B.C.
The question of the historical character of the Book of Ezra is concerned chiefly with the last section; since in the first two sections the scribe is not speaking as an eye-witness, whereas in the third there is either an authentic narration or a fiction.
[edit] Ezra a Scriptural Chronology
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The book of Ezra provides valuable information regarding the chronology of this time. Ezra 7 gives the genealogy of Ezra all the way back to Aaron the brother of Moses. This genealogical record is helpful in pinpointing the time in which Ezra lived. Ezra 7 states that Ezra’s father was Seraiah. We know from I Chron. 6:3-15 that this Seraiah was one of the high priests. In 2 Kings 25:8-21 we learn that this Seraiah was the last high priest of the 1st Temple. Interestingly we also learn that he was killed sometime around the 19th year of Nebuchadnezzar in 586 BCE. The death of Ezra’s father at least gives us a minimum date for the age of Ezra. The following table gives the age of Ezra based on the 7th year of each of the Persian “Artaxerxes” assuming Ezra was only 1 year old at the death of his father Seraiah.
- 7th year of Darius I (Hystaspes) in 514 BCE Ezra was at least 72 years old.
- 7th year of Artaxerxes I (Longimanus) in 457 BCE Ezra was at least 129 years old.
- 7th year of Artaxerxes II (Memnon) in 397 BCE Ezra was at least 189 years old.
Based on the above calculations Darius I Hystaspes is the only Persian king who legitimately qualifies as the “Artaxerxes” of Ezra 7. Also keep in mind that Ezra was alive 13 years later in the 20th year of "Artaxerxes" at the dedication of the wall in Jerusalem.
In Ezra 6:14-15 we find an interesting statement. It reads as follows:
Ezra 6:14-15 14 And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15 And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
From the chronology related in Ezra 1-6 we know that the only secular rulers who help and encouraged the Jews in building the 2nd Temple were Cyrus and Darius I (Hystaspes). It is likely that the “Artaxerxes” of Ezra 4 was the usurper Bardis. Although he is called an "Artaxerxes" he did not help but in fact stopped construction on the 2nd Temple. We also know from Ezra 4 that Cambyses was likely the "Ahasuerus” mentioned in Ezra 4:6. In most English translations of the Ezra 6:14 it states that YHWH (God), Cyrus, Darius and Artaxerxes gave commandments to build the 2nd Temple. We know from close examination of Ezra chapters 1-6 that in fact only YHWH, Cyrus and Darius gave actual commandments that helped to build the Temple. Who then is this “Artaxerxes” of Ezra 6:14? The confusion lies in the translation. In the English translation of this verse the word “and” preceding Artaxerxes is the Hebrew letter "vav" which is used as a conjunction or an introductory particle. This letter is connected directly to the title “Artaxerxes”. Here is what the TWOT Hebrew lexicon says concerning this Hebrew letter.
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"vav" particle conjunction; noun proper no gender no number no state 0519.0 w" (w¹), w> (w®), W (û) and, so, then, when, now, or, but, that, and many others. (ASV and RSV similar.) The vocalization varies.
This is an inseparable prefix which is used as a conjunction or introductory particle which can usually be translated "and.".
The fundamental use of the prefix is that of a simple conjunction "and," connecting words ("days and years," Gen 1:14), phrases ("and to divide" Gen 1:18), and complete sentences (connecting Gen 2:11 with verse 12). However it is used more often and for a greater variety of constructions than is the English connector "and.".
It is often used at the beginning of sentences, for which reason the KJV begins many sentences with an unexplained "and." This use may be explained as a mild introductory particle and is often translated "now" as in Exo 1:1 where it begins the book (KJV, ASV; the RSV ignores it completely; cf. Gen 3:1; Gen 4:1).
The item following the prefix is not always an additional item, different from that which preceded: "Judah and Jerusalem" (Isa 1:1), pointing out Jerusalem especially as an important and representative part of Judah; "in Ramah, and in his own city" (1Sam 28:3), the two being the same place, hence the translation "even" as explanatory. When the second word specifies the first the construction is called a "hendiadys," i.e., two words with one meaning. For example, "a tent and a dwelling" in 2Sam 7:6 means "a dwelling tent.".
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This letter "vav" is translated based on the context of the idea in which it is found. The translators in this case did not base their translation on the context. Had they translated according to context they would not have used the "vav" as a conjunction denoting a separate idea but as a hendiadys i.e. two words with one meaning. According to Ezra 1-6 there were no other separate “Artaxerxes” who gave a commandment that helped build the Temple. Based on the context a more accurate translation of the letter "vav" would read “even” Artaxerxes. This immediately clears up confusion. The verse would better read this way:
” And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius (even) Artaxerxes king of Persia.”
Translated based on the context of the preceding chapters this verse shows that in Ezra 6, Darius I (Hystaspes) is considered an “Artaxerxes” by the author of Ezra. This also confirms the evidence developed above which shows that Ezra and Nehemiah were contemporaries of Darius I (Hystaspes) not “Artaxerxes” I (Longimanus).
This understanding of Ezra clears up the confusion surrounding a supposed "gap" between Ezra 6 and 7. In Ezra 6 it states that the Temple was completed in the 6th year of Darius. Then in Ezra 7 it states that Ezra left for Jerusalem in the 7th year of "Artaxerxes". The "Darius" of Ezra 6 and the "Artaxerxes" of Ezra 7 are one and the same ruler. These titles are only used to emphasize a particular aspect of the Persian ruler "Darius" (Hystaspes).
[edit] Nehemiah
Nehemiah confirms this chronology of Ezra. In order to determine the timeing of the events of Nehemiah the Persian ruler "Artaxerxes" of Nehemiah and Ezra must first be determined. The book of Nehemiah is more help in this regards because in Nehemiah 5:14 it states that Nehemiah was governor from the 20th to the 32nd year of “Artaxerxes”. This statement helps us eliminate all but three of the Persian rulers because only 3 Persian kings had reigns of 32 or more years. These Persian kings are as follows:
- Darius I (Hystaspes) ruled 36 years from 521-485 BCE
- Artaxerxes I (Longimanus) ruled 41 years from 464-423 BCE
- Artaxerxes II (Memnon) ruled 46 years form 404-358 BCE
At this point it should be mentioned that “Artaxerxes” as is used in the Scripture is not a proper name of any Persian king. It is a title given to them. Some claim it is a title given to them only after they have become established in their rule. Any one of the above three candidates could be considered an “Artaxerxes”. The clues to which historical “Artaxerxes” is meant are found in Nehemiah. Consider the following:
Nehemiah 12:25-26 25 Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the thresholds of the gates. 26 These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest, the scribe.
Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon and Akkub all lived in the days of Joiakim, Nehemiah and Ezra. Joiakim was the son of Jeshua (Joshua) the high Priest. This was the same Joshua who came up with Zerubbabel under the decree of Cyrus in 536 BCE. In Nehemiah 8, it states that Akkub help explain the law to the people with Ezra and Nehemiah. (Nehemiah 8:6-9)
Akkub and Talmon were chief of the Porters who returned from the Babylonian captivity. That these two were actual men who lived during this time and were not just the names of the head of their families is clear from the text. In Nehemiah 11:1-19 it names Akkub and Talmon as part of the 172 porters who lived in the city of Jerusalem proper.
Nehemiah 11:19 19 Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, were an hundred seventy and two.
Not only did Akkub and Talmon live during the time of Ezra and Nehemiah but they and their children came up from the Babylonian captivity with Joshua and Zerubbabel according to Ezra 2. This could also be said for Shallum the porter.
Ezra 2:42 42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine.
Ezra 10:24 24 Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri.
In Ezra 2 it lists the people who came up out of Babylon and return to Jerusalem under the decree of Cyrus. Notice in Ezra 2:42 above it states that children of Shallum the porter came up out of the captivity. Then in Ezra 10:24 it lists Shallum the porter as one of the men who took strange wives at the time of Ezra. What this likely shows is that Shallum and his descendants came up out of the Babylonian captivity and that they were contemporaries with Nehemiah and Ezra. Also note that if the children of Shallum came up with Shallum he was likely well over 30 years old. The same goes for the Akkub and Talmon. This information places Nehemiah’s governorship in the 1st and 2nd generation of the captives who returned to Jerusalem from Babylon. Further strengthening this is Nehemiah 12:47.
Nehemiah 12:47 47 And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, every day his portion: and they sanctified holy things unto the Levites; and the Levites sanctified them unto the children of Aaron.
Nehemiah 12:47 links Zerubbabel and Nehemiah with the action of giving portions to the singers and the porters. Zerubbabel was the governor of Jerusalem under Cyrus starting around the year 536 BCE. Nehemiah was governor under one of the “Artaxerxes” of Persia listed in the table above. The verse suggests the possibility that these two governors ruled consecutively. This possibility strengthens to the point of a conclusion when this information is compared to the Persian kings list. We know that Nehemiah ruled as governor of Jerusalem during the reign of one of the 3 Persian kings listed above. We also know that Nehemiah was a contemporary of the Porters: Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon and Akkub. We have also established that Talmon and Akkub not only came up out of Babylon in 536 BCE but were still alive contemporaneously with Nehemiah and Ezra. Ezra 2 also states that the children of Talmon and Akkub came up out of the Babylonian captivity. If Akkub and Talmon had descendants that came out of the captivity they were likely at the least 30 years of age. Using this information we can now determine which Persian ruler was likely the “Artaxerxes” of Nehemiah. The table below gives the age of Talmon and Akkub in the 20th year of each of the 3 potential “Artaxerxes”. These calculations are based on the assumption that both Talmon and Akkub as fathers would have been a minimum of 30 years old in 536 BCE at the exodus from Babylon.
- 20th year of Darius I (Hystaspes) fell in 501 BCE ----Talmon & Akkub at least 66 yrs. old.
- 20th year of Artaxerxes I (Longimanus) fell in 444 BCE --- Talmon & Akkub at least 122 yrs. old.
- 20th year of Artaxerxes II (Memnon) fell in 384 BCE--- Talmon & Akkub at least 182 yrs. old.
While it is within the realm of possibility that Talmon and Akkub were 122 years or old it is not likely. From the evidence above Darius (Hystaspes) is the most likely candidate for the “Artaxerxes” of Nehemiah 5:15. Darius (Hystaspes) as the “Artaxerxes” of Nehemiah is the only Persian ruler that congruently fits all the evidence above. This allows for Nehemiah and Zerubbabel to be consecutive governors of Jerusalem. (Neh. 12:47) This allows for Joiakim (son of Joshua the high priest) to be contemporaries with Nehemiah and Ezra. (Neh.12:25-26) This requires no exceptions, special rules or gaps in the chronology of Nehemiah.
Further supporting this conclusion is the following. In Nehemiah 10 there is a list of Priests and Levites who were sealed at the dedication of the wall in Jerusalem sometime around the 20th year of an “Artaxerxes” of Persia. In Nehemiah 12 there is a list of the Priests and Levites who came up with Joshua and Zerubbabel in the 1st year of Cyrus of Persia in 536 BCE. Nehemiah 10 shows that in fact many of the men who came up with Joshua and Zerubbabel were still alive in the 20th year of “Artaxerxes”.
Nehemiah 10:1-27 Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah, 2 Seraiah, Azariah, Jeremiah, 3 Pashur, Amariah, Malchijah, 4 Hattush, Shebaniah, Malluch, 5 Harim, Meremoth, Obadiah, 6 Daniel, Ginnethon, Baruch, 7 Meshullam, Abijah, Mijamin, 8 Maaziah(?), Bilgai, Shemaiah: these were the priests. 9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; 10 And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah, Hanan, 11 Micha, Rehob, Hashabiah, 12 Zaccur, Sherebiah, Shebaniah, 13 Hodijah, Bani, Beninu. 14 The chief of the people; Parosh, Pahathmoab, Elam, Zatthu, Bani, 15 Bunni, Azgad, Bebai, 16 Adonijah, Bigvai, Adin, 17 Ater, Hizkijah, Azzur, 18 Hodijah, Hashum, Bezai, 19 Hariph, Anathoth, Nebai, 20 Magpiash, Meshullam, Hezir, 21 Meshezabeel, Zadok, Jaddua, 22 Pelatiah, Hanan, Anaiah, 23 Hoshea, Hananiah, Hashub, 24 Hallohesh, Pileha, Shobek, 25 Rehum, Hashabnah, Maaseiah, 26 And Ahijah, Hanan, Anan, 27 Malluch, Harim, Baanah.
Nehemiah 12:1-9 Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, 2 Amariah, Malluch, Hattush, 3 Shechaniah (Shebaniah), Rehum (Harim), Meremoth, 4 Iddo, Ginnetho(Ginnethon), Abijah, 5 Miamin, Maadiah(?), Bilgah, 6 Shemaiah, and Joiarib, Jedaiah, 7 Sallu, Amok, Hilkiah, Jedaiah. These were the chief of the priests and of their brethren in the days of Jeshua. 8 Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, which was over the thanksgiving, he and his brethren. {the thanksgiving: that is, the psalms of thanksgiving} 9 Also Bakbukiah and Unni, their brethren, were over against them in the watches.
These Priests and Levites who came up with Zerubbabel and Joshua in the 1st year of Cyrus (536 BCE) were, according to Nehemiah 12 “chief of the Priests and their brethren”. The Table 6.4 below gives the age of these “chief” of people corresponding to the 20th year of each of the Persian “Artaxerxes” who qualify. Their ages are calculated based on the assumption that they were only 30 years of age in the 1st year of Cyrus at the exodus from Babylon (i.e. 536 BCE). As “chief” of the people they were likely 40-60 years of age if not older.
- 20th year of Darius I (Hystaspes) fell in 501 BCE ----Priests & Levites at least 66 yrs. old.
- 20th year of Artaxerxes I (Longimanus) fell in 444 BCE --- Priests & Levites at least 122 yrs. old.
- 20th year of Artaxerxes II (Memnon) fell in 384 BCE--- Priests & Levites at least 182 yrs. old.
As you can see from the table above, using the most conservative estimation of their age at the exodus from Babylon, the only realistic Persian ruler who would qualify for the 20th year of “Artaxerxes” is Darius I (Hystaspes). All other Persian rulers require the men of this time to have lived to an unrealistic old age. While it is not impossible for men of that time to live into their hundreds it is highly unlikely that a majority of the people listed in both these lists lived well into their hundreds. Also remember that only the most conservative age was used as a basis. King David who lived hundreds of years before these men, talked about the length of mans time on earth.
Psalm 90:9-10 9 For all our days are passed away in thy wrath: we spend our years as a tale that is told. 10 The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.
Based on the above evidence, Nehemiah was likely a contemporary of Ezra, Joiakim (son of Joshua) and Darius I (Hystaspes). That Nehemiah’s governorship lasted from the 20th – 32nd year of Darius I (Hystaspes) (i.e. 501 – 489 BCE). This also means that Nehemiah’s governorship closely followed that of Zerubbabel’s governorship thus confirming Neh. 12:47. Further that Nehemiah’s governorship lasted almost to the end of the reign of Darius I. This also places the completion of the wall of Jerusalem in the year 501-500 BCE just 14 years after the completion of the 2nd Temple.
The book thus contains memorabilia connected with the Jews, from the decree of Cyrus to the reformation by Ezra (456 BCE), extending over a period of about eighty years. Several Aramaic letters are quoted in their original language, while the rest of the book is written in Hebrew.
There is no quotation from this book in the New Testament.
In the King James Bible, Ezra 7:21 contains every letter of the alphabet except J.
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. Some authors think that the historical order of events in both Ezra and Nehemiah has become jumbled, from which they conclude that at least the final arrangement and revision of their text must have occurred at a later period.
There are two more books going by the name "Book of Ezra", or "Book of Esdras". These are found in the Apocrypha of the Bible; see their descriptions for details on their varying and complex numbering scheme.
[edit] References
- This article incorporates text from the 1901–1906 Jewish Encyclopedia, a publication now in the public domain.
- This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.
[edit] External links
- Jewish translations:
- Ezra (Judaica Press) translation with Rashi's commentary at Chabad.org
- Christian translations:
- Online Bible at GospelHall.org
- Ezra at The Great Books (New Revised Standard Version)
