Ezra–Nehemiah - Knowledge

1669:

core belief found within the religious laws of the Judaeans. Ezra, Hayes explains, imagined Israel as divinely ordained to remain pure and holy, set apart and without the influence of other nations in Canaan, just as the Priestly division were commanded, by God, to practice marriage exclusivity. In reaction to contemporaries, such as Hayes and Klawans, who argue that Ezra–Nehemiah's purity ideology is a product of conservative "ritual" and "moral" purity, independently; Olyan claims that Ezra–Nehemiah's alien expulsion mandate was a result of a melding ideology taken from the two seemingly independent ideas of, "moral" and "ritual" purity and remains exclusive to the particular narrative of Ezra–Nehemiah. Moral purity has familial implications, which the lack of may cause disruption in the cohesiveness of the family unit. Transgressing Israelite moral structure was feared to cause violations of the commandments, which ordained by God, must be followed to maintain ethnical identity. The influence of gentile women and culture upon Israelite men and posterity, through the eyes of ancient Judaean Priests, could turn Yahweh worshippers towards foreign deities and hedonism. Ritual purity stresses the importance of keeping to sacred practices dictated by revered predecessors and the Holy Scriptures. Olyan believes that Ezra's expulsion of the gentiles could also be linked with the idea that outside lineage would initially pollute the priestly bloodline, acting as an apparatus to destroy "right" ritual practice.

1281:

as a Persian governor who reforms the community of Israel. Finally, after Ezra had come into existence through the combination of Ezra 1–6 with Ezra 7–10, the accounts of the repopulation and dedication of the city and the friction between Temple and torah were added to produce the final book of Nehemiah. Furthermore, in Wright's article his main issue is of course the literature of the text. The argument comes when Nehemiah notices that the Judeans were marrying people outside of their lands (exogamy) whose children spoke the same language. Although this came during the 52 days of the construction of the wall, we are not sure how he noticed the issue. The non clarity in the text according to Wright is as if Ezra already outlawed Judean men not to marry any one outside of their land, then why is Nehemiah noticing it thirteen years later. According to Wright the issue in Ezra 9–10 is in the verse 24, where it says that half of the children spoke another language and did not know the language of Judah. Even though the issue in the text says it is not worried about the survival of the Judean language Nehemiah cannot endorse the exogamous marriage. After punishing the men, that is when he makes them take the oath however Wright's argument is if Nehemiah actually composed that text, in which he did not know a passage in Deuteronomy, then why does he compose an oath that does not match the issue that was in the previous verse.

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believe that they are from a similar source. However, there are also differences in the two sources that should not be forgotten. Firstly, the intermarriage debate is between different classes of people, each of which is trying to reserve their sense of ethnicity. Ezra argues that marriage with non-exilic Jews is a transgression, and Nehemiah emphasizes that marriage to non-Jews is a sin. Even though this book says specific groups, the book of Ezra prohibits all exogamy. According to Christine Hayes, Ezra is concerned about the holy seed being profaned since he believes God has chosen his people as being holy. Since anyone that is not inside of the chosen group is considered not holy, it would be sinful to marry and reproduce with them, according to Ezra. Scholars also believe that there were further political reasons behind Nehemiah's protest against intermarriage, and Ezra had a variety of different reasons. In either case, these two viewpoints on intermarriage with exogamous groups have differences, but ultimately, each is trying to promote and protect the ethnicity of their own group.

1273:, and today three positions dominate discussion: first, an affirmation that a Chronicler's History existed and included all or part of Ezra–Nehemiah; second, a denial that Chronicles and Ezra–Nehemiah were ever combined; and third, the suggestion that the two were by the same author but written at different times and issued as separate works. Of the three, it is generally accepted that Ezra–Nehemiah forms a unified work separate from Chronicles: the many scholars who agree on this include H. G. M. Williamson, Sara Japhet, and Gary Knoppers. H. G. M. Williamson (1987) sees three basic stages to the composition of Ezra–Nehemiah: (1) composition of the various lists and Persian documents, which he accepts as authentic and therefore the earliest parts of the book; (2) composition of the "Ezra memoir" and "Nehemiah memoir", about 400 BCE; and (3), composition of Ezra 1–6 (the story of Zerubabbel) as the final editor's introduction to the combined earlier texts, about 300 BCE. 1681:

specifically as from 'Ashod, Ammon, and Moab' (Neh. 13:23). The concern is then expressed that the Ashodites were connected to Nehemiah's statement of outrage when he says that 'half of their children spoke the language of Ashod... and they were not able to speak the language of Judah' (Neh. 13:24). There is some debate as to how different the language of Ashod was from the Hebrew. However, if the languages were similar, according to Southwood, the problem at stake would be the purity of the language. If this were an entirely different language altogether, the purity of the language would be concern, as well as the concern for the threat of the extinction of the Hebrew language. In either case, the religious and ethnic identity that is encapsuled with the Hebrew language was being put at stake. Southwood makes the point that Nehemiah's objection to intermarriage with foreign women, especially those aforementioned, relates to language being

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and "race" have similarities, one is just a secondary term of another. This however does not make the text easily translated and makes the expression of those terms as Southwood puts it not "appropriate" on any level. She argues that the text focuses on the distinction between the "people of the land" and the "Holy seed", rather than on physical difference such as skin and hair color, which in any case do not really differ between these two populations. Thus the term "ethnicity" may be best in relation to the people in general, but in relation to intermarriage Southwood feels that "nationalism" and "ethnicity" both do justice. She claims that the term "race" is not needed and is used in a negative manner.

1305:) is very different: it reproduces only the material that pertains to Ezra, and ignores Nehemiah; while including additional material in the form of the 'Tale of the Three Guardsmen' (1 Esdras 3:4 to 4:4). When Early Christian authors cite the 'Book of Ezra" it is always 'Esdras alpha' to which they refer. 'Esdras beta' (Ezra–Nehemiah) supplemented 'Esdras alpha' in Christian bibles from the 4th century onwards, but appears rarely to have been read as scripture; and only the 'Nehemiah' sections are ever cited in patristic texts. The earliest Christian commentary on Ezra–Nehemiah is that of 1277:

how Temple and Torah were re-introduced into Judah after the exile. This editor also added Ezra 1–5. The combined text was then further developed by priestly circles who stressed Temple over Torah, transformed Ezra from scribe to priest, and stressed the primacy of the Babylonian returnees over those who had remained in the land, a distinction that had not appeared in the original Ezra material. Still later, Levitical editors combined Ezra and Nehemiah to produce the final form of the book, reintroducing interest in Torah and stressing the primacy of the Levites.

35: 1359: 1496:, cup-bearer to king Artaxerxes, is informed that Jerusalem remains without walls. He prays to God, recalling the sins of Israel and God's promise of restoration in the land. Artaxerxes commissions him to return to Jerusalem as governor, where he defies the opposition of Judah's enemies on all sides—Samaritans, Ammonites, Arabs and Philistines—to rebuild the walls. He enforces the cancellation of debts among the Jews, and rules with justice and righteousness. 1673:

their mothers, but depended on the seed of their fathers. The motive behind prohibiting intermarriage with all Gentile women was due to the danger of assimilation resulting from the influence of social interaction with the surrounding nations. The expulsion of the foreign women and their offspring was directed in order to preserve the purity of the Israelite "holy seed". Thus, Ezra did not introduce the idea of matrilineal identity.

1397:, who were active at the time; Ezra 7–10, partly in the first-person, is sometimes called the "Ezra Memoir", but has been so heavily edited that the source, if it exists, is very difficult to recover. There is widespread agreement that a genuine memoir underlies Nehemiah, although it has clearly been edited. It can be no earlier than about 400 BCE, but is probably later, possibly even as late as 336–331 BCE (the reign of 1652::9 notes that Ezra found the walls in place when he arrived, and while Nehemiah lists the returnees who came back with Zerubbabel he seems to know nothing about the 5,000 or so who accompanied Ezra. Nevertheless, there are counter-arguments to each of these and other arguments, and the 398 date has not replaced the traditional one. A proposal that the reference to the "seventh year" of Artaxerxes ( 1089:

people would be allowed to return to Jerusalem and rebuild the Temple. (These ideas are expressed in the prophets Jeremiah (although he was not exiled to Babylon), Isaiah, and, especially, Ezekiel). The same period saw the rapid rise of Persia, previously an unimportant kingdom in present-day southern Iran, and in 539 BCE

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Hayes, in her article on impurity in Ancient Jewish society, states that it is commonly misconceived that the expulsion of the Gentile wives was a result of Judaean exceptionalism and nationalism. Hayes points out that the theory is not correct arguing that the root cause is largely a fundamental and

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the priest and scribe to return to Jerusalem and teach the laws of God to any who do not know them. Ezra leads a large body of exiles back to the holy city, where he discovers that Jewish men have been marrying non-Jewish women. He tears his garments in despair and confesses the sins of Israel before

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Lester Grabbe (2003), based on various factors including the type of Aramaic used in the youngest sections and the ignorance of Ezra–Nehemiah as a single book displayed by other Hellenistic Jewish writers, suggests that the two texts were combined, with some final editing, in the Ptolemaic period, c.

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Southwood makes some points in her article in how the terms "race", "ethnicity", and "nationalism" can be used in translations of Ezra 9–10. She points out that there are multiple problems not only inside the text but in work of the scholars as well. Although it is evident that the terms "ethnicity"

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translation, who did not translate 'Esdras alpha'. In later medieval manuscripts of the Vulgate, especially the Paris Bibles of the 13th century onwards, the single book of Ezra (corresponding to Ezra–Nehemiah) is increasingly split in two, so that the two-books tradition became fixed in the Western

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Jacob Wright (2004) has carried out similar work on Nehemiah. According to his study the original "Nehemiah memoir" was an account of the rebuilding of the city walls. Successive layers were then added to this, turning the building report into an account of Judah's restoration and depicting Nehemiah

1726:

is abruptly introduced as the main figure. Both are called governors of Judah and are both credited with laying the foundation of the Temple. A number of explanations have been proposed, including: (1) the two are the same person; (2) Sheshbazzar was in fact Shenazzar, Zerubabbel's uncle (mentioned

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In the early 6th century Judah rebelled against Babylon and was destroyed (586 BCE). The royal court and the priests, prophets and scribes were taken into captivity in Babylon. There the exiles blamed their fate on disobedience to God and looked forward to a future when a penitent and purified

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Another scholar, Paul Heger, takes a different stance on the expulsion of the Gentiles in Ezra–Nehemiah. According to Heger, Ezra's motive for expelling Gentile women and their offspring was because at the time leaders believed that the identity of the Israelites did not depend of the ethnicity of

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The fact that Ezra–Nehemiah was translated into Greek by the mid-2nd century BCE suggests that this was the time by which it had come to be regarded as scripture. It was treated as a single book in the Hebrew, Greek and Old Latin manuscripts. The duplication of translations of Ezra was rejected by

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More recently Juha Pakkala (2004) has carried out an extensive analysis of the layers in Ezra. He sees the account of the rebuilding of the Temple (Ezra 5:1–6:15) and the core of the "Ezra memoir" (Ezra 7–10/Nehemiah 8) developing separately until they were combined by an editor who wished to show

1693:

Like Southwood, Hayes also talks about the "holy seed." According to Hayes, Ezra and Nehemiah appear to promote the ban of intermarriage with all Gentiles. According to Hayes, Ezra is not a racial ideology that is concerned with purity of blood, but rather a religious notion of Israel as a "holy

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Katherine Southwood emphasizes that Ezra and Nehemiah are similar in their views of intermarriage in that both Ezra and Nehemiah allude to the Deuteronomic text in their narratives, and believe intermarriage to be a type of transgression. There are other similar nuances that lead some scholars to

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Most widely accepted period for arrival of Ezra in the "seventh year of Artaxerxes"; second return of the exiles to Jerusalem (458 if the king is Artaxerxes I, or 428 if the year is read as his thirty-seventh instead of his seventh). (Alternative) work on the Temple halted due to the plots of the

1546:

notes three notable theological themes in Ezra and Nehemiah: God's use of foreign rulers for Israel's sake; opposition to Israel from foreign neighbours; and the need to separate Israel from foreign neighbours to preserve the purity of the people of God. In the last half of Nehemiah the emphasis

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Pieter M. Venter argues that most of the "gentiles" in Ezra-Nehemiah were actually indigenous Judeans who "emulated" the Canaanites. The foreign women, in particular, symbolized the "foreignness" of female impurity, which was "powerful enough to impart ritual havoc". Venter cites verses such as

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Southwood goes on to discuss that both Ezra and Nehemiah display a "consciousness of ethnicity', though Southwood focuses primarily on Nehemiah's case, and the importance of the relationship between ethnicity and language. In Nehemiah specifically, the women that the Jews have married are named

1415:

Ezra–Nehemiah is made up of three stories: (1) the account of the initial return and rebuilding of the Temple (Ezra 1–6); (2) the story of Ezra's mission (Ezra 7–10 and Nehemiah 8); (3) and the story of Nehemiah, interrupted by a collection of miscellaneous lists and part of the story of Ezra.

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symbol of ethnicity; therefore, it is not the language itself that is the problem, but rather the preservation of language is a "symptom of deeper concern about protecting ethnic identity." Thus, Southwood holds that both Ezra and Nehemiah are concerned about the legitimacy of their groups in

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and Ezra–Nehemiah came from the same author or circle of authors (similar to the traditional view which held Ezra to be the author of all three), but the usual view among modern scholars is that the differences between Chronicles and Ezra–Nehemiah are greater than the similarities, and that

1600:. However, from the 9th century onwards, Latin bibles are found that for the first time separate the Ezra and Nehemiah sections of Ezra–Nehemiah as two distinct books; and this became standard in the Paris Bibles of the 13th century. It was not until 1516/17, in the first printed 1411:

The narrative is highly schematic, each stage of the restoration following the same pattern: God "stirs up" the Persian king, the king commissions a Jewish leader to undertake a task, the leader overcomes opposition and succeeds, and success is marked by a great assembly.

1408:, the administrative language of the Persian empire. Many scholars accept these as genuine, but a study by Lester Grabbe indicates that while genuine Persian documents may underlie a number of them, they have been reworked to fit the purposes of later writers. 1516:

for seven days; on the eighth they assemble in sackcloth and penitence to recall the past sins which led to the destruction of Jerusalem and the enslavement of the Jews, and enter into a covenant to keep the law and separate themselves from all other peoples.

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Nehemiah takes measures to repopulate the city and returns to Susa after 12 years in Jerusalem. After some time in Susa he returns, only to find that the people have broken the covenant. He enforces the covenant and prays to God for his favour.

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Edict of Cyrus rediscovered: Temple rebuilt, sixth year of Darius (515). In the book of Daniel, Darius has the old title of Darius I (king of the Chaldeans = Babylonians), while Koresh has the new one of Xerxes (king of the Persians).

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The single Hebrew book "Ezra–Nehemiah", with the title "Ezra", was translated into Greek around the middle of the 2nd century BCE. Slightly later a second, and very different, Greek translation was made, commonly referred to as

1648:, and that the sequence should be reversed, with Nehemiah arriving in 445 and Ezra in 398 BCE. The argument has some persuasive evidence; for example: Nehemiah's mission is to rebuild the walls of Jerusalem, and 1326:

notes at the end of Nehemiah listing the middle verse as Nehemiah 3:32, indicating that a complete work of Ezra–Nehemiah is in view. (To confuse the matter further there are other quite distinct works in the name of

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shifts to the joint role of Ezra and Nehemiah in instructing the people in the Law and in the dedication of the wall, these two activities together forming the reconstitution of Jewish life in Jerusalem;

1753:, which he does by reading a "book of the law of Moses" (a "scroll" in Hebrew) in a marathon public session. Scholars disagree on what the law-book precisely was. Some have suggested it was some form of 2964:

Jonker, Louis C. (2021). "Levites, Holiness and Late Achaemenid / Early Hellenistic Literature Formation: Where does Ezra-Nehemiah fit into the Discourse?". In Jeon, Jaeyoung; Jonker, Louis C. (eds.).

1080:, and their efforts to restore the worship of the God of Israel and to create a purified Jewish community. It is the only part of the Bible that narrates the Persian period of biblical history. 1293:

The Hebrew Ezra–Nehemiah was translated into Greek by the mid-2nd century BCE. The Greek and Roman rendering of Ezra's name is Esdras, and there are two versions of the Greek Ezra–Nehemiah,

1769:, as it was clearly associated with Moses and contained both Deuteronomistic and Priestly elements; and the fourth view is that Ezra's law-book is lost to us and cannot be recovered. 1588:

translation of the Bible into Latin from the Hebrew; and consequently all early Vulgate manuscripts present Ezra–Nehemiah as a single book, as too does the 8th century commentary of

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The accepted view throughout the 19th century and for much of the 20th was that Chronicles and Ezra–Nehemiah made up a single "Chronicler's History" by an anonymous "

1584:, writing in the early 5th century, noted that this duplication had since been adopted by Greek and Latin Christians. Jerome himself rejected the duplication in his 1694:

seed". With intermarriage the holy seed of Israel becomes mixed with the profane seed. In other words, intermarriage violates the holy seed of Abraham and Israel.

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relation to the experience of the exile, though Nehemiah's concern specifically emphasizes language as a potential means by which ethnicity seemed to be defined.

1162:(Alternative) directive by Koresh to the Jews to rebuild the Temple; first return of exiles to Jerusalem, altar restored and foundations of Temple laid. 1322:

church. Jewish bibles continued to treat as a single work, with the title "Ezra," until the 15th century AD, but modern Hebrew bibles still print the

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Edict of Cyrus: directive to the Jews to rebuild the Temple; first return of exiles to Jerusalem, 538; altar restored and foundations of Temple laid.

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Tiemeyer, L.-S. (1 October 2013). "Ethnicity and the Mixed Marriage Crisis in Ezra 9-10: An Anthropological Approach. By KATHERINE E. SOUTHWOOD".

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and Joshua the high priest. There they overcome the opposition of their enemies to rebuild the altar and lay the foundations of the Temple. The

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Successful suppression of Greek-supported revolt in Egypt, 460–456; revolt of Megabyzus, governor of the territory which included Judah, 449

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and the older translation of Ezra–Nehemiah, and names the two books as Esdras A and Esdras B respectively. The early Christian scholar

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The list of those who returned with Zerubbabel is discovered. Ezra reads the law of Moses to the people and the people celebrate the

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Southwood, K. E. (2011). "'And They could not Understand Jewish Speech': Language, Ethnicity, and Nehemiah's Intermarriage Crisis".

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adds the Philistines from Ashdod. This implied that the other ethnicites were "symbolic". Despite this, there are verses such as

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and notes that only the Ammonites, Moabites and Egyptians existed as separate ethnicities during the times of Ezra-Nehemiah.

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Ezra–Nehemiah itself had a long history of composition from many sources, stretching from the early 4th century down to the

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which indicate that these "gentile Judeans" abandoned their pagan background to join Ezra-Nehemiah's exclusive community.

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God, then braves the opposition of some of his own countrymen to purify the community by dissolving the sinful marriages.

3775: 2672: 1004: 3785: 1440:(whose other name is Zerubbabel) "the prince of Judah", to rebuild the Temple; 40,000 exiles return to Jerusalem led by 2973: 2287:

Bogaert, Pierre-Maurice (2000). "Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin".

3449: 1297:(Ἔσδρας Αʹ) and Esdras beta (Ἔσδρας Βʹ). Esdras beta, which is still used in churches of the Greek-speaking and other 3036: 3015: 2994: 2954: 2933: 2912: 2891: 2863: 2842: 2821: 2800: 2779: 2738: 2417: 2387: 2268: 2235: 2208: 2181: 2092: 2017: 1990: 1963: 1936: 1848: 1204:(Alternative) period for arrival of Ezra and second return of exiles to Jerusalem (398 if the king is Artaxerxes II) 3780: 3434: 3502: 3171: 961: 3841: 1404:

There are seven Persian documents embedded in Ezra–Nehemiah, six in Ezra and one in Nehemiah. All but one are in

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in 539 BCE to the second half of the 5th century BCE, and tells of the successive missions to Jerusalem of

3475: 1401:, the last Persian king); it probably circulated as an independent document before being combined with Ezra. 1366:

with the text of Ezra 10:24–Nehemiah 1:9a. The break between the books is designated by a single blank line.

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Failed attempt to conquer Greece, beginning of struggle with Greeks for control of the eastern Mediterranean

3052: 2753: 1722:, "prince of Judah"; this apparently important figure then disappears from the story almost entirely, and 2254: 1703: 951: 3831: 3816: 3702: 3361: 3144: 1660:) should be read as "thirty-seventh year", putting Ezra's return in 428 BCE, has not won support. 1621:

The order of the two figures, Ezra and Nehemiah, is perhaps the most debated issue regarding the book.

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Bogaert, Pierre-Maurice (2013), "The Latin Bible", in Paget, James Carleton; Schaper, Joachim (eds.),

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the decree of Cyrus is rediscovered, the Temple is completed, and the people celebrate the feast of

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My Shepherd, Though You do Not Know Me: The Persian Royal Propaganda Model in the Nehemiah Memoir

1707: 997: 2050: 1757:, since Ezra's laws are heavily skewed towards that book; others have proposed that it was the " 1699: 3682: 3672: 3326: 1810:"1 and 2 Esdras refers to 3 Esdras (A Esdras in Greek) and Esdras-Nehemiah (B Esdras in Greek). 816: 2441: 2407: 2314:

Goswell, Gregory (2008). "What's in a Name? Book Titles in the Latter Prophets and Writings".

2225: 2198: 1190:(Alternative) edict to rebuild the Temple rediscovered: Temple rebuilt, sixth year of Darius. 3137: 2573:

Hayes, Christine (January 16, 2012). "Intermarriage and Impurity in Ancient Jewish Sources".

2433: 2157: 2108: 1548: 734: 250: 1750: 918: 715: 430: 1641:, in which the two (possibly by editorial error) appear together, supports this scenario. 8: 2748: 1837:

Grabbe, Lester; Rogerson, John William (2003-11-19). "Ezra". In Dunn, James D. G. (ed.).

1597: 1254: 872: 612: 563: 493: 115: 2702: 3657: 3092: 2724: 2590: 2495: 2333: 2316: 2120: 1901: 1893: 1259: 1153: 990: 898: 867: 205: 150: 1626: 3692: 3032: 3011: 2990: 2969: 2950: 2929: 2908: 2887: 2859: 2838: 2817: 2796: 2775: 2734: 2594: 2471: 2463: 2453: 2413: 2383: 2337: 2264: 2231: 2204: 2177: 2088: 2013: 1986: 1959: 1932: 1905: 1885: 1844: 1625:

records that Ezra arrived in Jerusalem in the seventh year of king Artaxerxes, while

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remarked that the Hebrew 'book of Ezra' might then be considered a 'double' book.

1298: 3642: 3296: 3026: 3005: 2984: 2944: 2923: 2902: 2881: 2853: 2832: 2811: 2790: 2769: 2728: 2513:

Hayes, Christine (1999). "Intermarriage and Impurity in Ancient Jewish Sources".

2437: 2377: 2258: 2171: 2082: 2034: 2007: 1980: 1953: 1926: 1838: 1758: 1601: 1552: 1433: 1363: 1339: 1222: 1110: 1090: 1065: 1021: 798: 758: 720: 686: 602: 558: 543: 315: 275: 236: 181: 105: 75: 534: 3749: 3697: 3667: 3403: 3356: 3321: 3077: 2329: 1762: 1605: 1374: 1335: 1266: 1209: 863: 858: 853: 833: 788: 725: 705: 627: 607: 592: 587: 548: 473: 450: 305: 216: 191: 171: 161: 85: 2586: 1269:". This consensus was challenged in the late 1960s in an important article by 3810: 3616: 3265: 3240: 3121: 3113: 3066: 2556: 1889: 1645: 1195: 936: 828: 773: 768: 763: 743: 696: 671: 517: 410: 393: 290: 285: 280: 260: 2475: 1806:

The New Cambridge History of the Bible; Volume 1; from the Beginnings to 600

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in Chronicles); (3) Sheshbazzar began the work and Zerubbabel finished it.

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traditions, is close to the standard Hebrew version, but Esdras alpha (or

3733: 3570: 3565: 3560: 3555: 3387: 2657: 2630: 1754: 1719: 1526: 1522: 1505: 1448:, who are their enemies, force work to be suspended, but in the reign of 1437: 1347: 1270: 1124: 913: 908: 848: 843: 651: 379: 19:

For the separate books of Ezra and Nehemiah in Christian tradition, see

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Purity Ideology in Ezra-Nehemiah As a Tool to Reconstruct the Community

1781:, for a description of conflicting numbering schemes of books of Esdras 1742: 1723: 1638: 1634: 1569: 1555:

describe this as the moment when "the whole city becomes holy ground."

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A History of the Jews and Judaism in the Second Temple Period (vol. 1)

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A History of the Jews and Judaism in the Second Temple Period (vol. 1)

1897: 1633:(465–424 BCE), then Ezra arrived in 458 and Nehemiah in 445 BCE. 3687: 3632: 3601: 3341: 3281: 3255: 2449: 1865: 1765:; a third suggestion, and most popular, is that it was a form of the 1226: 1182: 903: 2673:"The dissolving of marriages in Ezra 9-10 and Nehemiah 13 revisited" 2406:

Mills, Watson E.; Bullard, Roger Aubrey; McKnight, Edgar V. (1990).

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In the 19th century and for much of the 20th, it was believed that

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The social visions of the Hebrew Bible: a theological introduction

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Rebuilding Identity: The Nehemiah-memoir and Its Earliest Readers

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Rebuilding Identity: The Nehemiah-Memoir and its Earliest Readers

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has Nehemiah arriving in Artaxerxes' twentieth year. If this was

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that the separation was introduced generally in Hebrew Bibles.

1593: 1581: 1577: 1513: 1461: 1425: 1421: 1390: 1386: 1382: 1378: 1370: 1328: 1314: 1144:

Secures the throne in 520/519 after fighting off various rivals

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Work on the Temple halted due to the plots of the Samaritans.

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In 1890, however, it was proposed that Ezra's Artaxerxes was

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Heger, Paul (2012). "Patrilineal or Matrilineal Genealogy".

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Ezra the scribe: the development of Ezra 7–10 and Nehemiah 8

1381:(the list of returnees) are presented as Persian documents; 3652: 3611: 3586: 3311: 1616: 1589: 1473: 1306: 1073: 2966:

Chronicles and the Priestly Literature of the Hebrew Bible

2084:

The Hebrew Bible Today: An Introduction to Critical Issues

2081:

McKenzie, Steven L.; Graham, Matt Patrick (January 1998).

1870:

The American Journal of Semitic Languages and Literatures

1350:

vocabulary, but little significant influence from Greek.

1718:

Ezra begins with Cyrus entrusting the Temple vessels to

1866:"An Inquiry concerning the Books of Ezra and Nehemiah" 1857: 2405: 2282: 2280: 1051: 1029: 2695:"Ezra 6 Ellicott's Commentary for English Readers" 1558: 2763:. Vol. 10 (11th ed.). pp. 108–110. 2277: 2087:. Westminster John Knox Press. pp. 201–206. 3808: 2500:The Biblical Canon Lists from Early Christianity 2352:"Scholarly Site: Leningrad Codex: Biblical Text" 1331:, largely dealing with visions and prophecies.) 2767: 1978: 1924: 2494: 2432: 2253: 2176:. Westminster John Knox Press. pp. 9–10. 2080: 1836: 1787:– the variant text of Chronicles–Ezra–Nehemiah 3476: 3145: 1713: 1042:section, originally with the Hebrew title of 998: 2612: 2610: 2608: 2606: 2604: 2900: 2723: 2076: 2074: 2072: 2070: 2068: 2066: 2064: 2062: 2060: 1229:in the book of Esther (Esther 1:1/10:1–2). 3483: 3469: 3152: 3138: 2851: 2830: 2809: 2169: 2107: 2051:"Historia Scholastica/Esther - Wikisource" 1958:. Cambridge University Press. p. xi. 1876:(2). University of Chicago Press: 99–132. 1664:Expulsion of the Gentiles in Ezra–Nehemiah 1177:Samaritans; mission of Nehemiah, 445–433. 1005: 991: 2616: 2601: 2401: 2399: 2032: 2009:The Levitical Authorship of Ezra-Nehemiah 2879: 2643: 2568: 2566: 2412:. Mercer University Press. p. 286. 2057: 1832: 1830: 1828: 1826: 1824: 1822: 1820: 1818: 1617:Chronological order of Ezra and Nehemiah 1472:God moves king Artaxerxes to commission 1357: 1353: 1093:, the Persian ruler, conquered Babylon. 1083: 3003: 2921: 2852:Williamson, H. G. M. (September 1987). 2313: 2286: 2196: 1951: 1863: 1803: 1240:Persia conquered by Alexander the Great 3809: 3024: 2982: 2963: 2942: 2788: 2670: 2396: 2375: 2249: 2247: 2223: 1945: 1285:300 – c. 200 BCE. 1064:. The book covers the period from the 3464: 3133: 2572: 2563: 2542: 2512: 2203:. Walter de Gryter. pp. 225–27. 1815: 3490: 3053:Bible Gateway (opens at NIV version) 2747: 2446:An Introduction to the Old Testament 1731:The "law-book of Moses" read by Ezra 1346:there are occasional reflections of 1338:of Ezra–Nehemiah is largely in Late 2754:"Ezra and Nehemiah, Books of" 2244: 2005: 1985:. Wm. B. Eerdmans. pp. 10–16. 1592:, and in the 9th century bibles of 1047: 1025: 13: 3837:Works attributed to the Chronicler 2646:The Journal of Theological Studies 2619:The Journal of Theological Studies 2230:. Walter de Gruyter. p. 340. 1288: 1225:identified Artaxerxes III as king 14: 3853: 2712: 2527: 2012:. A&C Black. pp. 31–32. 1761:", which probably dates from the 3159: 2968:. De Gruyter. pp. 391–416. 2943:Grabbe, Lester L. (2006-09-27). 2789:Grabbe, Lester L. (1998-07-09). 2545:Journal for the Study of Judaism 2376:Grabbe, Lester L. (2006-09-27). 2115:. Vol. 16. p. xxi–lii. 1840:Eerdmans Commentary on the Bible 33: 2989:. Westminster John Knox Press. 2837:. Westminster John Knox Press. 2733:. Westminster John Knox Press. 2687: 2664: 2637: 2536: 2521: 2506: 2488: 2426: 2369: 2344: 2307: 2257:; Muddiman, John (2001-09-06). 2224:Wright, Jacob L. (2012-10-24). 2217: 2190: 2163: 2139: 2101: 1931:. Wm. B. Eerdmans. p. 10. 1559:Division into Ezra and Nehemiah 1342:, with significant sections in 1201:Egypt regains independence, 401 1105:Correlation with Ezra–Nehemiah 2886:. Cambridge University Press. 2813:The Books of Ezra and Nehemiah 2810:Harrington, Hannah K. (2022). 2771:The Books of Ezra and Nehemiah 2575:The Harvard Theological Review 2409:Mercer Dictionary of the Bible 2043: 2026: 2006:Min, Kyung-Jin (August 2004). 1999: 1982:The Books of Ezra and Nehemiah 1972: 1955:The Books of Ezra and Nehemiah 1928:The Books of Ezra and Nehemiah 1918: 1797: 1248: 1: 2925:Myth and history in the bible 2718:Commentaries on Ezra–Nehemiah 2156:Commentary Vol. 12 (New York: 2039:. Penguin Books. p. 191. 1952:Coggins, R. J. (1976-04-29). 1791: 2928:. Sheffield Academic Press. 2901:Blenkinsopp, Joseph (2009). 2880:Clements, R.E., ed. (1989). 2831:Throntveit, Mark A. (1992). 2768:Charles Fensham, F. (1982). 2170:Throntveit, Mark A. (1992). 1979:Charles Fensham, F. (1982). 1925:Charles Fensham, F. (1982). 1741:Ezra's mission according to 1611: 7: 2883:The World of Ancient Israel 2730:Ezra-Nehemiah: A Commentary 2263:. OUP Oxford. p. 308. 2260:The Oxford Bible Commentary 1772: 1052: 1030: 10: 3858: 3004:Schulte, Lucas L. (2016). 2671:Venter, Pieter M. (2018). 2515:Harvard Theological Review 2330:10.1177/1030570X0802100102 1734: 1714:Sheshbazzar and Zerubbabel 1309:in the early 8th century. 1102:Events in the wider region 18: 3791:American Standard Version 3763: 3742: 3716: 3625: 3579: 3498: 3445:American Standard Version 3417: 3396: 3375: 3274: 3233: 3167: 3118: 3107: 3099: 3089: 3082: 3074: 3060: 3025:Wright, Jacob L. (2004). 2983:Pleins, J. David (2001). 2587:10.1017/S0017816000017831 2498:; Meade, John D. (2017), 2033:Ghirshman, Roman (1954). 1627:Nehemiah 2#Verses 1–8:1–9 1537: 492: 482: 472: 449: 439: 429: 419: 409: 378: 368: 358: 235: 225: 215: 190: 180: 170: 160: 114: 104: 94: 84: 74: 2904:Judaism, the first phase 2795:. Taylor & Francis. 2557:10.1163/157006312x637865 1864:Thomson, Andrew (1932). 16:Book in the Hebrew Bible 2949:. Bloomsbury Academic. 2760:Encyclopædia Britannica 2683:(4) – via Scielo. 2677:HTS Theological Studies 2382:. Bloomsbury Academic. 1544:Mercer Bible Dictionary 1432:God moves the heart of 3842:Texts assigned to Ezra 3683:Sanballat the Horonite 2701:. 2024. Archived from 2197:Pakkala, Juha (2004). 2109:Williamson, Hugh G. M. 1367: 1130:Conquest of Egypt, 525 952:Paralipomena of Baruch 3796:World English Version 3450:World English Version 3031:. Walter de Gruyter. 2354:. USC. Archived from 2301:10.1484/J.RB.5.100750 1361: 1354:Summary and structure 1084:Historical background 2922:Garbini, G. (2003). 2749:Cook, Stanley Arthur 2448:. Grand Rapids, MI: 1808:, CUP, p. 511, 1514:Feast of Tabernacles 1220:Historia Scholastica 1116:Fall of Babylon, 539 947:1, 2, and 3 Meqabyan 3693:Tobiah the Ammonite 2816:. Wm. B. Eerdmans. 2774:. Wm. B. Eerdmans. 2725:Blenkinsopp, Joseph 2532:. Brown University. 2496:Gallagher, Edmon L. 2434:Dillard, Raymond B. 2160:, 2003), pp. 80–89. 1843:. Wm. B. Eerdmans. 1598:Theodulf of Orleans 1060:(Ἔσδρας Βʹ) in the 1034:) is a book in the 873:Additions to Daniel 839:Additions to Esther 3786:King James Version 3440:King James Version 2705:on March 19, 2024. 2658:10.1093/jts/flt142 2631:10.1093/jts/flr030 2502:, OUP, p. 269 1745:was to apply "the 1368: 1299:Orthodox Christian 1260:Hellenistic period 899:Prayer of Manasseh 868:Letter of Jeremiah 3832:Achaemenid Empire 3804: 3803: 3458: 3457: 3128: 3127: 3119:Succeeded by 3090:Succeeded by 2858:. A&C Black. 2855:Ezra and Nehemiah 2459:978-0-310-43250-0 2289:Revue Bénédictine 1704:Nehemiah 13:23–27 1246: 1245: 1215:Egypt reconquered 1015: 1014: 975: 974: 969: 968: 928:Orthodox Tewahedo 854:Wisdom of Solomon 806: 805: 512: 511: 506: 505: 502: 501: 459: 458: 388: 387: 324: 323: 245: 244: 200: 199: 124: 123: 3849: 3827:Historical books 3781:Wycliffe Version 3492:Book of Nehemiah 3485: 3478: 3471: 3462: 3461: 3435:Wycliffe Version 3154: 3147: 3140: 3131: 3130: 3110:Eastern Orthodox 3100:Preceded by 3075:Preceded by 3058: 3057: 3042: 3021: 3000: 2979: 2960: 2939: 2918: 2897: 2869: 2848: 2827: 2806: 2785: 2764: 2756: 2744: 2727:(January 1988). 2707: 2706: 2691: 2685: 2684: 2668: 2662: 2661: 2641: 2635: 2634: 2614: 2599: 2598: 2570: 2561: 2560: 2540: 2534: 2533: 2525: 2519: 2518: 2510: 2504: 2503: 2492: 2486: 2485: 2483: 2482: 2440:(January 1994). 2438:Longman, Tremper 2430: 2424: 2423: 2403: 2394: 2393: 2373: 2367: 2366: 2364: 2363: 2348: 2342: 2341: 2311: 2305: 2304: 2284: 2275: 2274: 2251: 2242: 2241: 2221: 2215: 2214: 2194: 2188: 2187: 2167: 2161: 2150:I Chronicles 1–9 2146:Gary N. Knoppers 2143: 2137: 2136: 2130: 2126: 2124: 2116: 2105: 2099: 2098: 2078: 2055: 2054: 2047: 2041: 2040: 2030: 2024: 2023: 2003: 1997: 1996: 1976: 1970: 1969: 1949: 1943: 1942: 1922: 1916: 1915: 1913: 1912: 1861: 1855: 1854: 1834: 1813: 1812: 1801: 1759:Priestly Writing 1406:Aramaic language 1362:A page from the 1344:Biblical Aramaic 1096: 1095: 1055: 1049: 1033: 1027: 1007: 1000: 993: 823: 822: 819: 817:Deuterocanonical 693: 692: 689: 645: 581: 537: 528: 527: 522: 470: 469: 407: 406: 400: 356: 355: 347: 346: 342: 338: 213: 212: 158: 157: 147: 146: 142: 138: 72: 71: 67: 63: 53: 52: 47: 37: 30: 29: 25:Book of Nehemiah 3857: 3856: 3852: 3851: 3850: 3848: 3847: 3846: 3807: 3806: 3805: 3800: 3759: 3738: 3712: 3621: 3575: 3494: 3489: 3459: 3454: 3413: 3392: 3371: 3270: 3229: 3163: 3158: 3124: 3112: 3105: 3095: 3080: 3070: 3063: 3039: 3018: 2997: 2976: 2957: 2936: 2915: 2894: 2866: 2845: 2824: 2803: 2782: 2741: 2715: 2710: 2693: 2692: 2688: 2669: 2665: 2642: 2638: 2615: 2602: 2571: 2564: 2541: 2537: 2528:Olyan, Saul M. 2526: 2522: 2511: 2507: 2493: 2489: 2480: 2478: 2460: 2452:. p. 179. 2442:"Ezra-Nemehiah" 2431: 2427: 2420: 2404: 2397: 2390: 2374: 2370: 2361: 2359: 2350: 2349: 2345: 2312: 2308: 2285: 2278: 2271: 2252: 2245: 2238: 2222: 2218: 2211: 2195: 2191: 2184: 2168: 2164: 2144: 2140: 2128: 2127: 2118: 2117: 2106: 2102: 2095: 2079: 2058: 2049: 2048: 2044: 2031: 2027: 2020: 2004: 2000: 1993: 1977: 1973: 1966: 1950: 1946: 1939: 1923: 1919: 1910: 1908: 1862: 1858: 1851: 1835: 1816: 1802: 1798: 1794: 1775: 1739: 1733: 1716: 1666: 1619: 1614: 1561: 1540: 1364:Leningrad Codex 1356: 1340:Biblical Hebrew 1291: 1289:Textual history 1251: 1223:Petrus Comestor 1091:Cyrus the Great 1086: 1066:fall of Babylon 1011: 971: 970: 820: 815: 808: 807: 690: 685: 678: 677: 676: 646: 641: 634: 633: 632: 582: 577: 570: 569: 568: 538: 533: 520: 508: 507: 398: 344: 340: 334: 326: 325: 320: 144: 140: 134: 126: 125: 69: 65: 59: 45: 28: 17: 12: 11: 5: 3855: 3845: 3844: 3839: 3834: 3829: 3824: 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1560: 1557: 1539: 1536: 1531: 1530: 1510: 1509: 1491: 1490: 1470: 1469: 1436:to commission 1430: 1429: 1375:Edict of Cyrus 1355: 1352: 1336:Masoretic Text 1290: 1287: 1250: 1247: 1244: 1243: 1241: 1238: 1231: 1230: 1216: 1213: 1210:Artaxerxes III 1206: 1205: 1202: 1199: 1192: 1191: 1188: 1186: 1179: 1178: 1174: 1171: 1164: 1163: 1160: 1157: 1150: 1149: 1145: 1142: 1135: 1134: 1131: 1128: 1121: 1120: 1117: 1114: 1107: 1106: 1103: 1100: 1099:King of Persia 1085: 1082: 1013: 1012: 1010: 1009: 1002: 995: 987: 984: 983: 977: 976: 973: 972: 967: 966: 965: 964: 959: 954: 949: 944: 939: 931: 930: 924: 923: 922: 921: 916: 911: 906: 901: 896: 891: 883: 882: 878: 877: 876: 875: 870: 861: 856: 851: 846: 841: 836: 831: 821: 814: 813: 810: 809: 804: 803: 802: 801: 796: 791: 786: 781: 776: 771: 766: 761: 756: 751: 746: 738: 737: 735:Minor prophets 731: 730: 729: 728: 723: 718: 713: 708: 700: 699: 697:Major prophets 691: 684: 683: 680: 679: 675: 674: 669: 664: 659: 654: 648: 647: 640: 639: 636: 635: 631: 630: 625: 620: 615: 613:1–2 Chronicles 610: 605: 600: 595: 590: 584: 583: 576: 575: 572: 571: 567: 566: 561: 556: 551: 546: 540: 539: 532: 531: 524: 523: 521:(Christianity) 514: 513: 510: 509: 504: 503: 500: 499: 498:Divre Hayyamim 496: 490: 489: 486: 480: 479: 476: 466: 465: 461: 460: 457: 456: 453: 447: 446: 443: 437: 436: 433: 427: 426: 423: 417: 416: 413: 403: 402: 390: 389: 386: 385: 382: 376: 375: 372: 366: 365: 362: 352: 351: 345: 332: 331: 328: 327: 322: 321: 319: 318: 313: 308: 303: 298: 293: 288: 283: 278: 273: 268: 263: 257: 254: 253: 247: 246: 243: 242: 239: 233: 232: 229: 223: 222: 219: 209: 208: 202: 201: 198: 197: 194: 188: 187: 184: 178: 177: 174: 168: 167: 164: 154: 153: 145: 132: 131: 128: 127: 122: 121: 118: 112: 111: 108: 102: 101: 98: 92: 91: 88: 82: 81: 78: 70: 57: 56: 49: 48: 39: 38: 15: 9: 6: 4: 3: 2: 3854: 3843: 3840: 3838: 3835: 3833: 3830: 3828: 3825: 3823: 3820: 3818: 3817:Ezra–Nehemiah 3815: 3814: 3812: 3797: 3794: 3792: 3789: 3787: 3784: 3782: 3779: 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Peeters. 2581:(1): 3–36. 2129:|work= 1755:Deuteronomy 1720:Sheshbazzar 1523:Nehemiah 11 1438:Sheshbazzar 1348:Old Persian 1271:Sara Japhet 1249:Composition 914:4 Maccabees 909:3 Maccabees 849:2 Maccabees 844:1 Maccabees 564:Deuteronomy 116:Deuteronomy 3811:Categories 3776:Septuagint 3708:Zerubbabel 3638:Artaxerxes 3511:Nehemiah 1 3430:Septuagint 3367:Zerubbabel 3292:Artaxerxes 3093:Chronicles 2551:: 215–48. 2481:2012-02-24 2468:2006005249 2362:2010-04-19 1911:2023-02-05 1792:References 1743:Nehemiah 8 1735:See also: 1724:Zerubbabel 1635:Nehemiah 8 1570:Septuagint 1502:Nehemiah 7 1483:Nehemiah 1 1446:Samaritans 1442:Zerubbabel 1399:Darius III 1267:Chronicler 1255:Chronicles 1235:Darius III 1070:Zerubbabel 1062:Septuagint 1056:), called 1026:עזרא נחמיה 603:1–2 Samuel 579:Historical 535:Pentateuch 494:Chronicles 464:Historical 341:(Writings) 141:(Prophets) 3703:Zechariah 3688:Shealtiel 3633:Ahasuerus 3602:Jerusalem 3362:Zechariah 3342:Shealtiel 3282:Ahasuerus 3256:Jerusalem 2595:162166132 2450:Zondervan 2338:171355658 2158:Doubleday 2131:ignored ( 2121:cite book 1906:154811412 1890:1062-0516 1751:Jerusalem 1708:Ezra 6:21 1612:Questions 1395:Zechariah 1324:Masoretic 1237:(336–330) 1227:Ahasuerus 1212:(358–338) 1198:(404–358) 1185:(423–404) 1183:Darius II 1170:(465–424) 1156:(486–465) 1141:(522–486) 1127:(530–522) 1113:(550–530) 1046:(Hebrew: 904:Psalm 151 794:Zechariah 784:Zephaniah 687:Prophetic 608:1–2 Kings 554:Leviticus 399:(Scrolls) 311:Zechariah 301:Zephaniah 241:Yekhezqel 231:Yirmeyahu 221:Yeshayahu 96:Leviticus 46:(Judaism) 3724:Nethinim 3597:Ecbatana 3503:chapters 3383:Nethinim 3347:Tattenai 3251:Ecbatana 3172:chapters 3103:1 Esdras 2751:(1911). 2625:: 1–19. 2476:31046001 2317:Pacifica 2111:(1985). 1785:1 Esdras 1773:See also 1700:Ezra 9:1 1654:Ezra 7:7 1623:Ezra 7:8 1574:1 Esdras 1566:1 Esdras 1494:Nehemiah 1454:Passover 1303:1 Esdras 1139:Darius I 1125:Cambyses 1078:Nehemiah 1058:Esdras B 957:Josippon 942:Jubilees 894:2 Esdras 889:1 Esdras 779:Habakkuk 711:Jeremiah 662:Proverbs 623:Nehemiah 478:Daniyyel 396:Megillot 370:Proverbs 364:Tehillim 296:Habakkuk 227:Jeremiah 196:Melakhim 176:Shofetim 166:Yehoshua 110:Bemidbar 80:Bereshit 3822:Ketuvim 3764:Sources 3717:Phrases 3592:Babylon 3418:Sources 3376:Phrases 3337:Levites 3246:Babylon 1586:Vulgate 1553:Longman 1549:Dillard 1319:Vulgate 1218:In his 1040:Ketuvim 799:Malachi 759:Obadiah 721:Ezekiel 559:Numbers 544:Genesis 445:Qohelet 374:Mishlei 336:Ketuvim 316:Malachi 276:Obadiah 237:Ezekiel 186:Shemuel 136:Nevi'im 120:Devarim 106:Numbers 100:Wayiqra 76:Genesis 3729:Shekel 3663:Haggai 3658:Geshem 3648:Darius 3626:People 3580:Places 3352:Xerxes 3317:Haggai 3302:Darius 3275:People 3234:Places 3180:Ezra 1 3078:Esther 3035: 3014: 2993: 2972: 2953: 2932: 2911: 2890: 2862: 2841: 2820: 2799: 2778: 2737: 2593: 2474: 2466: 2456: 2416: 2386: 2336: 2324:: 14. 2267: 2234: 2207: 2180: 2091: 2016: 1989: 1962: 1935: 1904: 1898:528829 1896: 1888: 1847: 1779:Esdras 1650:Ezra 9 1594:Alcuin 1582:Jerome 1578:Origen 1568:. The 1538:Themes 1462:Ezra 7 1450:Darius 1422:Ezra 1 1391:Haggai 1383:Ezra 3 1379:Ezra 2 1377:) and 1371:Ezra 1 1329:Esdras 1315:Jerome 1154:Xerxes 1076:, and 1022:Hebrew 864:Baruch 859:Sirach 834:Judith 789:Haggai 726:Daniel 706:Isaiah 657:Psalms 643:Wisdom 628:Esther 593:Judges 588:Joshua 549:Exodus 474:Daniel 451:Esther 435:Eikhah 360:Psalms 350:Poetic 339: 306:Haggai 251:Minor 217:Isaiah 206:Latter 182:Samuel 172:Judges 162:Joshua 151:Former 139: 90:Shemot 86:Exodus 64: 3678:Judah 3643:Cyrus 3607:Sidon 3500:Bible 3332:Judah 3307:David 3297:Cyrus 3287:Asaph 3261:Sidon 3241:Ahava 3169:Bible 3122:Tobit 2874:Other 2591:S2CID 2334:S2CID 1902:S2CID 1894:JSTOR 1767:Torah 1749:" in 1434:Cyrus 1373:(the 1111:Cyrus 1053:'Ezrā 937:Enoch 829:Tobit 774:Nahum 769:Micah 764:Jonah 744:Hosea 455:Ester 394:Five 291:Nahum 286:Micah 281:Jonah 261:Hosea 192:Kings 61:Torah 3698:YHWH 3668:Iddo 3653:Ezra 3617:Tyre 3587:Arab 3357:YHWH 3322:Iddo 3312:Ezra 3266:Tyre 3033:ISBN 3012:ISBN 2991:ISBN 2970:ISBN 2951:ISBN 2930:ISBN 2909:ISBN 2888:ISBN 2860:ISBN 2839:ISBN 2818:ISBN 2797:ISBN 2776:ISBN 2735:ISBN 2517:: 9. 2472:OCLC 2464:LCCN 2454:ISBN 2414:ISBN 2384:ISBN 2265:ISBN 2232:ISBN 2205:ISBN 2178:ISBN 2133:help 2089:ISBN 2036:Iran 2014:ISBN 1987:ISBN 1960:ISBN 1933:ISBN 1886:ISSN 1845:ISBN 1596:and 1590:Bede 1551:and 1542:The 1474:Ezra 1393:and 1334:The 1307:Bede 1074:Ezra 1048:עזרא 1044:Ezra 919:Odes 754:Amos 749:Joel 618:Ezra 598:Ruth 488:Ezra 421:Ruth 384:Iyov 271:Amos 266:Joel 23:and 2654:doi 2627:doi 2583:doi 2553:doi 2326:doi 2297:doi 2293:110 1878:doi 1683:the 1604:of 652:Job 425:Rut 380:Job 3813:: 3571:13 3566:12 3561:11 3556:10 3225:10 2757:. 2697:. 2681:74 2679:. 2675:. 2650:64 2648:. 2623:62 2621:. 2603:^ 2589:. 2579:92 2577:. 2565:^ 2549:43 2547:. 2470:. 2462:. 2444:. 2436:; 2398:^ 2332:. 2322:21 2320:. 2291:. 2279:^ 2246:^ 2152:, 2148:, 2125:: 2123:}} 2119:{{ 2059:^ 1900:. 1892:. 1884:. 1874:48 1872:. 1868:. 1817:^ 1527:13 1506:10 1466:10 1456:. 1262:. 1072:, 1050:, 1028:, 1024:: 3551:9 3546:8 3541:7 3536:6 3531:5 3526:4 3521:3 3516:2 3484:e 3477:t 3470:v 3220:9 3215:8 3210:7 3205:6 3200:5 3195:4 3190:3 3185:2 3153:e 3146:t 3139:v 3041:. 3020:. 2999:. 2978:. 2959:. 2938:. 2917:. 2896:. 2868:. 2847:. 2826:. 2805:. 2784:. 2743:. 2660:. 2656:: 2633:. 2629:: 2597:. 2585:: 2559:. 2555:: 2484:. 2422:. 2392:. 2365:. 2340:. 2328:: 2303:. 2299:: 2273:. 2240:. 2213:. 2186:. 2135:) 2097:. 2053:. 2022:. 1995:. 1968:. 1941:. 1914:. 1880:: 1853:. 1658:8 1656:– 1639:9 1637:– 1525:– 1504:– 1487:6 1485:– 1464:– 1426:6 1424:– 1387:6 1385:– 1020:( 1006:e 999:t 992:v 27:.

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