prepared him and he strengthened himself according to Jehovah’s hand upon him.—Ezra 7:10, 28; 8:1-14.

Jehovah God provided much-needed material aid, for the financial condition in Jerusalem was not good, and the wealth of those traveling with Ezra was limited. King Artaxerxes and his seven counselors were moved to make a voluntary contribution to be used for buying sacrificial animals and their grain and drink offerings. Furthermore, Ezra was authorized to receive contributions for this purpose in the jurisdictional district of Babylon. If there was any surplus of funds, Ezra and those with him could determine how this might best be used. The vessels for temple service were to be delivered in full to Jerusalem. If needed, additional funds could be obtained from the king’s treasury. The treasurers beyond the River were informed that Ezra could request of them silver, wheat, wine and oil up to a certain amount, and salt without limit, and that his request should be granted promptly. Moreover, the priests and temple workers were exempted from taxation. Additionally, Ezra was empowered to appoint magistrates and judges, and judgment was to be executed upon anyone not obeying God’s law and the law of the king, “whether for death or for banishment, or for money fine or for imprisonment.”—Ezra 7:11-26.

Recognizing Jehovah’s direction in this, Ezra immediately followed through on his commission. He collected the Israelites at the banks of the river Ahava, where he made a three-day inspection of the people. Here he found that, although some priests were among their ranks, not one of the nonpriestly Levites had volunteered, and they were very much needed for service at the temple. Ezra here demonstrated his qualifications as a leader. Undaunted by the situation, he immediately sent a formal embassy to the Jews at Casiphia. These responded well, providing thirty-eight Levites and two hundred and twenty Nethinim. With their families, this no doubt swelled Ezra’s entourage to more than seven thousand.—Ezra 7:27, 28; 8:15-20.

Ezra then proclaimed a fast so as to seek from Jehovah the right way. Ezra did not want to bring the least shadow on Jehovah’s name by requesting an escort after he had expressed to the king his full faith in Jehovah’s protection for his servants, even though his caravan would be carrying great riches. After entreating God, he called in twelve from among the chiefs of the priests and carefully weighed out to them the contribution, which, according to modern-day values, amounted to about $4,800,000, and entrusted it to them.—Ezra 8:21-30.

The hand of Jehovah did prove to be with Ezra and those with him, protecting them from “the enemy in the way,” so that they arrived safely in Jerusalem. (Ezra 8:22) He had no difficulty in getting recognition of the Jews and the priests serving at the temple, to whom he turned over the valuables he had brought.—Ezra 8:31-34.

URGES ISRAEL TO DISMISS FOREIGN WIVES

After offering sacrifices at the temple, Ezra learned from the princes that many of the people, the priests and the Levites who had been living in the land had taken foreign wives. Upon hearing this, Ezra ripped his garment and his sleeveless coat apart, pulled out some of the hair of his head and his beard, and kept sitting stunned until the evening grain offering. Then, falling upon his knees and spreading out his palms to Jehovah, he, in the presence of assembled Israelites, made public confession of the sins of his people, starting with the days of their forefathers.—Ezra 8:35–10:1.

Afterward Shecaniah, speaking in behalf of the people, recommended that they conclude a covenant with Jehovah to dismiss their foreign wives and the children born to them, and then said to Ezra: “Get up, for the matter devolves upon you, and we are with you. Be strong and act.” Accordingly, Ezra had the people take an oath, and word was sent out for all the former exiles to come together at Jerusalem within three days to straighten out this wrong. On that occasion Ezra exhorted those assembled to make confession to Jehovah and to separate themselves from their foreign wives. However, because of the great number of people involved in this transgression, it was not possible to care for everything right then and there, but gradually, in a period of about three months, the uncleanness was cleared out.—Ezra 10:2-17.

WITH NEHEMIAH

Whether Ezra remained in Jerusalem or returned to Babylon is not certain. But the bad circumstances into which the city came, with the corruption that had infected the priesthood, seems to indicate that he was absent. It may be that he was called upon by Nehemiah to return after the rebuilding of Jerusalem’s walls. We find, at any rate, that he appears on the scene again, where he is shown reading the Law to the congregated people and instructing them. On the second day of that assembly the heads of the people hold a special meeting with Ezra to gain insight into the Law. The festival of booths is held with rejoicing. After the eight days’ observance, Tishri 24 is appointed as a day of abstinence and confession of their sins, with prayer. Under the strong leadership and direction of Ezra and Nehemiah, a “trustworthy arrangement” is made, not by word of mouth this time, but in writing, attested to by seal of the princes, Levites and priests.—Neh. 8:1-9, 13-18; chap. 9.

WRITING

As to Ezra’s writing the Bible books of Chronicles as well as the book bearing his name about 460 B.C.E., he was an indefatigable researcher, with discernment in deciding between various readings of the copies of the Law existing then. He exhibited unusual zeal in searching the official documents of his nation, and it is evidently due to his efforts that we have the accurate record Chronicles gives us. We must remember, however, that he had God’s spirit of inspiration and that God guided him with a view to preserving a great portion of Israel’s history for our benefit.

Ezra’s zeal for righteousness, his prayerful reliance upon Jehovah, his faithfulness in teaching God’s law to Israel and his diligence in advancing true worship make him, as one of the “so great a cloud of witnesses,” a fine example worthy of imitation.—Heb. 12:1.

2. A priest who returned with Zerubbabel from Babylon to Jerusalem in 537 B.C.E.—Neh. 12:1, 13.

EZRA, BOOK OF

The record of the imperial orders to restore Jehovah’s worship among the Jews after the seventy-year desolation of Jerusalem and the account of the work done, despite obstacles, to achieve this. The purpose of the writer was evidently to show how Jehovah fulfilled his promises to restore Israel from captivity to Babylon and reestablish true worship in Jerusalem. He stuck closely to this purpose throughout the book. This is apparently the reason for the omissions of what went on during certain lapses of time, such as between chapters 6 and 7 of the book, for the writer was not trying to give a complete historical account of the times.

WRITER

Ezra, as a priest, scholar, skilled copyist and a man who had “prepared his heart . . . to teach in Israel regulation and justice” and to correct the things wanting in the worship of Jehovah as carried on among the repatriated Israelites, was eminently qualified to write the book bearing his name. The royal power granted to him by the king of Persia would give him added reason and authority to do the research necessary, and it would be logical for such a man to write a record of this important segment of his nation’s history. (Ezra 7:6, 10, 25, 26) The book is honest, therefore, in its use of the first person for the writer from chapter 7, verse 27, through chapter 9. Most scholars are in agreement that the book of Ezra carries on the history at the point where the Chronicles leave off, as a comparison of 2 Chronicles 36:22, 23 and Ezra 1:1-3 will show. This again points to Ezra as the writer. Jewish tradition likewise assigns the writership to Ezra.

AUTHENTICITY

The book of Ezra is included in the Hebrew canon. Originally it was combined with Nehemiah to form one scroll. The Talmud follows this tradition, but since the sixteenth century, printed Hebrew Bibles mark a division, although they count the two books as one in the total number of the books of the Hebrew Scriptures. The Douay Version uses the designations First and Second Esdras, following the Greek form of spelling. It notes, however, that the second book is also known as Nehemiah. There is an apocryphal book in Greek called Ezra III. This is composed of passages from Second Chronicles, Ezra, Nehemiah and certain popular legends; also there is the book falsely called Ezra IV.

The greater portion of Ezra was written in Hebrew. But a sizable portion is in Aramaic, since Ezra copied from the public records and official documents. These include the copies of letters sent to the Persian kings by officials “beyond the [Euphrates] River” and the royal replies and decrees imposing commands on these officials. Also, Ezra supplied a brief connecting history linking these documents. Aramaic was the diplomatic language and that used in international commerce of Ezra’s day. The Aramaic portions are found in chapters 4 to 7. Some of Ezra’s information was copied from Jewish archives, and this part is, of course, in Hebrew. These facts also strengthen the argument for the authenticity of Ezra’s account.

Ezra 7:23-26 records that the Persian government approved the law of Moses as applicable to the Jews and that the Persians thus had a hand in restoring true worship. Archaeology confirms this. Papyrus documents have been found on the island of Elephantine in Egypt, dating from the fifth century B.C.E. On one of them Darius II gives instructions for the observance of the Passover by the Jewish colony on the island. Ezra’s references to the Persian kings put them in their accurate order. Today the majority of scholars accept the accuracy of the book, The Westminster Dictionary of the Bible frankly saying that “there is no doubt about the reliability of the historical contents.” The record in the book is, therefore, dependable, and Ezra was a real character of history.

TIME AND SETTING

The book of Ezra was written about 460 B.C.E., along with the books of Chronicles. Ezra begins by relating the decree of Cyrus for the restoration of the Jews from Babylon. It was in the first year of Cyrus that this Persian king issued a restoration proclamation. (Ezra 1:1) Judah and Jerusalem had been left desolate of inhabitants, in the autumn of 607 B.C.E., when those left by Nebuchadnezzar moved to Egypt. The seventieth year of Jerusalem’s desolation, the last enforced sabbath on the land, would end in the autumn of 537 B.C.E. Cyrus’ decree must have been issued late in 538 B.C.E. or early in 537 for two reasons. The desolation had to last until the seventieth year ended, and the released Israelites would not be expected to travel in the winter rainy season, as would have been the case if the decree had been made a few months earlier. Likely it was issued in the early spring of 537 B.C.E. in order to give the Jews a chance to travel during the dry season and arrive in Jerusalem and to set up the altar on the first day of the seventh month (Tishri) of the year 537 B.C.E., September 28/29 according to the Gregorian Calendar.—Ezra 3:2-6.

After describing the Passover and the festival of unfermented cakes that were held after the temple was completed in 515 B.C.E., Ezra passes over the subsequent period of time until the seventh year of the reign of Artaxerxes king of Persia, 468 B.C.E., when Ezra personally comes into the picture. Ezra uses the first person from chapter 7, verse 27, to chapter 9 but changes to the third person in chapter 10, putting himself in the background to concentrate on the activities of princes, the priests and Levites and the rest of those who had been repatriated, especially dealing with correcting the situation of the ones who had married foreign wives.

OUTLINE OF CONTENTS

I. Cyrus’ decree for Jews’ return (late 538 or early spring of 537 B.C.E.) (1:1–3:6)

A. 42,360 Israelites besides 7,337 slaves, with 200 singers return under Zerubbabel the Tirshatha (governor) (1:5–2:70)

B. Arrive in Judah in the seventh month (Tishri), altar set up, sacrifices offered (3:1-6)

II. Rebuilding of the temple (3:7–6:22)

A. Foundation of temple laid in second year (3:7-13)

B. For years adversaries dishearten temple builders; in 522 B.C.E. succeed in appeal to “Artaxerxes” in getting decree issued to stop temple building until second year of Darius I (Hystaspis) (520/519 B.C.E.) (4:1-24)

C. Haggai and Zechariah stir up Zerubbabel and Jeshua to rebuilding work (5:1, 2)

D. Officials “beyond the River” question authority of builders, who continue work (5:3-17)

1. Investigation by Darius I in records deposited in Babylon and Ecbatana (6:1, 2)

2. Darius I, referring to Cyrus’ original decree, issues written command that rebuilding go on unhindered (6:2-14)

E. Temple building completed on third day of twelfth month (Adar) in sixth year of Darius I (515 B.C.E.); rebuilt temple inaugurated; passover and festival of unfermented cakes held (6:15-22)

III. In 468 B.C.E., Artaxerxes grants Ezra permission, in writing, to go to Jerusalem; arrival in Jerusalem (7:1–8:36)

A. Letter of Artaxerxes to Ezra (7:11-26)

1. Willing ones may go to Jerusalem (7:12, 13)

2. Gold and silver, with utensils, provided (7:14-23)

3. Priests, Levites, temple servants exempted from tax (7:24)

4. Ezra empowered to appoint magistrates and judges to enforce law of God and law of the king (7:25-28)

B. Trip to Jerusalem completed in four months (8:1-36)

1. About 1,500 men volunteer for trip (8:1-14)

2. River Ahava, a gathering and inspection place; priests, but evidently no ordinary Levites, present (8:15)

3. Levites and Nethinim from Casiphia invited, join group (258 men in all) (8:16-20)

4. Right way sought from God; gold, silver and utensils weighed (value about $4,800,000) (8:21-30)

5. Departure from Ahava on twelfth day of first month; Jerusalem reached on first day of fifth month; after three-day rest, money and utensils turned over to priests at the temple (8:31-36; 7:7-9)

IV. Abolishing marriages with foreign wives (9:1–10:44)

A. Ezra’s prayer and public confession for the people (9:1-15)

B. A great number of the people, including priests and Levites, repent (10:1-6)

C. All in Judah called in to Jerusalem; agreement made (10:7-14)

D. Foreign wives and their sons all dismissed within about three months (10:15-17)

E. A register of those who dismissed foreign wives (10:18-44)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 85-88.

EZRAH

(Ezʹrah) [the help].

A name appearing in a list of Judah’s descendants. Jether, Mered, Epher and Jalon are identified as the sons of Ezrah.—1 Chron. 4:1, 17.

EZRAHITE

(Ezʹra·hite).

A person belonging to the family of Ezrah, or possibly Zerah, as this is almost the same Hebrew form; and Ethan and Heman are called sons of Zerah. (1 Chron. 2:6; compare 1 Kings 4:31.) The superscription of Psalm 89 identifies Ethan the Ezrahite as its writer, and, in addition to mentioning the “sons of Korah,” the superscription of Psalm 88 also accredits Heman the Ezrahite.

EZRI

(Ezʹri) [my help].

Son of Chelub and overseer of the cultivators of the king’s fields during David’s reign.—1 Chron. 27:26.

FABLE

[Gr., myʹthos].

A false story, fiction, myth, an invention, falsehood. Myʹthos is found at 1 Timothy 1:4; 4:7; 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16.

Myʹthos is to be contrasted with a leʹthei·a, “truth,” signifying the manifested, veritable essence of a matter. At Galatians 2:5 “the truth of the good news” contrasts the true teaching of the gospel with perversions of it. The apostles warned Christians against the danger of being turned away from the truth to false stories, as these had no basis in fact but were the imaginations of men. Judaism was filled with such false stories, the traditions of the elders making up the so-called “oral law” that came to be incorporated into the Talmud. Judaism, the leading opponent of Christianity in the first century, had been greatly influenced by pagan philosophies and teachings. One of its false stories contained the pagan doctrine of transmigration of souls. The story was that the soul of Adam passed successively into the bodies of Noah and David and would also pass into the Messiah. This doctrine they took from Egyptian mythology. Abraham was the person to whom, they said, it was first revealed; and they claimed he taught that the souls of men passed into women, beasts, birds and even reptiles, rocks and plants The spirit of a man was punished by passing into a woman; and if the conduct of the man had been very atrocious, it took the form of some reptile or of an inanimate object. If a woman acted righteously, she would, in another state, become a man. Balaam’s ass, the ravens that fed Elijah, the fish that swallowed Jonah—all were supposed to have possessed reasoning, transmigrated souls.

Another of Judaism’s false stories was that the two tablets of stone given to Moses weighed upward of two tons (1.8 metric tons), but, with the commandments engraved thereon, they became ‘light as a feather.’ When the rays of light reflecting from the golden calf came in contact with the tablets, the letters flew away and Moses was no longer able to support the great weight of the tablets and threw them down so that they broke.

Another story was that when the Messiah would appear there would be a great feast in which every Jew that had ever been born would be restored to life. The feast would consist of fowl, fish and ox flesh. Concerning the fish, the story of Rabbi Simon was that he was once sailing in the Great Sea when he and the mariners saw a fish of such tremendous size that, after seeing one eye of the fish, and traveling with a fair wind, they sailed five days longer in a direct line before they reached the other eye of the same fish. According to the tradition, the feast at Messiah’s coming was to be of a fish of such size, called Leviathan, along with a similarly large ox and bird.

The Apocryphal writings abound in false, imaginary stories, such as Daniel’s killing a great dragon with a mixture of pitch, fat and hair (Addition to Daniel 14:22-26, Dy), and Tobias’ getting curative and demon-exorcising powers out of the heart, gall and liver of a monstrous fish.—Tobias 6:2-9, 19, Dy.

Other purveyors of dangerous false stories were several Gnostic sects, some of which tried to combine Christianity with Judaism and heathenism. Others rejected Judaism, but all these sects were based on pagan beliefs, including Greek philosophy. A Gnostic belief was that there was a god, the Demiurge, who occupied an intermediate position between the supreme God and the material world. To most Gnostics, because they considered all matter a source of evil and opposed to God, this Demiurge was only a limited and imperfect being. He created the planetary heavens and had the whole course of the world under his control, though he was the unconscious instrument of higher powers. According to Irenaeus, in the days of the aged apostle John there was a certain Cerinthus, a Jew who held himself forth as a teacher. Cerinthus taught that the world was not made by the supreme God but by the Demiurge, separate from the supreme God, below him and ignorant of him. He claimed Jesus was not born of a virgin but was the actual son of Joseph and Mary, though he excelled all men in virtue and knowledge and wisdom. At his baptism the Christ came down upon him from God (who is over all) in the shape of a dove. At the end the Christ left Jesus; otherwise Jesus could not have died. Cerinthus also taught that redemption could not be effected by the suffering of Jesus. He considered the Mosaic law binding on Christians.

CHRISTIANS TO REJECT FABLES

At 1 Timothy 1:4, Paul instructs Christians not to pay attention to false stories. These can get Christians involved in research of no real benefit and can turn their minds away from the truth. Some of these false stories are the kind told by old women whose lives have been spent in worldly practices. They violate God’s holy, righteous standards. (1 Tim. 4:6, 7; Titus 1:14) The apostle Peter, at 2 Peter 1:16, contrasts such false stories (which are not only fictitious but also artfully and cunningly devised so as possibly to turn a Christian aside) with the true, factual account of the transfiguration, of which he was an eyewitness. (Mark 9:2) Paul, at 2 Timothy 4:3, 4, foretold that at a future time people would willingly turn aside to false stories in preference to the truth.

FABRIC

See CLOTH; COTTON; LINEN.

FACE

[Heb, pa·nehʹ, plural, pa·nimʹ; Gr., proʹso·pon].

The Hebrew and Greek words for “face” are used in varied senses, even as is true of the English word.

The literal “face,” the front part of the head, is often meant. (Gen. 50:1; Matt. 6:16, 17; Jas. 1:23) Similarly, the front or forepart of anything may be meant. (Ex. 26:9; 2 Sam. 10:9; Ezek. 2:9, 10, where the Hebrew term for “face” is translated “forefront,” or “front”) Or the reference may be to the surface (Isa. 14:21; Job 38:30; Acts 17:26) or outward appearance of a thing.—Luke 12:56; Jas. 1:11.

The expressions of one’s countenance are an important index of one’s frame of mind and feelings. Therefore “face” is often used to describe the attitude of God and man under various circumstances, or to denote one’s position as viewed by God or others. Some frequent usages are here presented:

‘Seeking the face’ meant to seek audience before another, as before God or before an earthly ruler, imploring such one’s favorable attention or help.