This Ezra went up from Babylonia: Verses 1-6 introduce the character Ezra. They are one sentence in Hebrew with no verb until verse 6. Because the subject “Ezra” in verse 1 is so far from the verb went up here, the name Ezra is repeated again here in verse 6. The translator needs to pay particular attention here to the introduction and description of this new and major character.

The verb went up, which is repeated three times in this section in verses 6, 7 and 9 and again in verse 28 at the end of the chapter, echoes the edict of Cyrus in Ezra 1.3. It emphasizes the fulfillment of that aspect of his decree. The repetition of the same verb here and the mention of Babylonia clearly links this second part of the book to the first part (see the comment at 1.3). For Babylonia see Ezra 1.11.

So far in this section the writer has identified the new character Ezra in the history that he is recounting, he has shown Ezra’s legitimacy as a teacher of the law through the presentation of his lineage, and he has briefly stated what Ezra did. Now a fuller description of the historical person of Ezra is given.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .

Ezra is described as a scribe skilled in the law of Moses. Scribe was a word used of an official in the Persian imperial court and some commentators have suggested that Ezra was a kind of high commissioner for Jewish affairs whose principal responsibility was the implementation and administration of Jewish law. But the emphasis here is on his knowledge of the Law of Moses, qualifying him to be a teacher and interpreter of God’s written word (see verse 10 below). Originally, to be a skilled scribe meant to be a fast and accurate drafter of documents, but it became a stereotyped phrase to indicate that the person being described was able to do well whatever the job was. New Jerusalem Bible says he was “a scribe versed in the Law of Moses,” while Revised English Bible describes him as an “expert in the law of Moses.” In other words, “he had great knowledge of the Law of Moses” (compare Bible en français courant). Similarly, Good News Translation says “Ezra was a scholar with a thorough knowledge of the Law….”

Translators may use a technical term in their language with an equivalent meaning for scribe. However, the implication that Ezra was simply a secretary or writer of letters and books should be avoided. Therefore, a term similar to “scholar” in Good News Translation may be used (compare the New English Bible footnote, which has “doctor of the law”). Alternatively, a descriptive expression such as “person-know-book” or “person-teach-law” may be used. He may be described as a “specialist who knew the Law of Moses very well.”

The law of Moses is literally “the Torah of Moses” (see Ezra 3.2). Like “the book of Moses” (see Ezra 6.18), this refers to the Pentateuch, that is, the first five books of the Old Testament that were called the Torah. Although the root meaning of “Torah” is associated with “instruction, teaching,” this word is traditionally translated by “law.” Ezra was well versed in Jewish religious law.

That the LORD God of Israel had given: The LORD God of Israel (see Ezra 1.3), and not Moses, is acknowledged as the source of the Torah. In some languages it may be necessary to specify a recipient of the verb had given, although the Hebrew leaves this to be understood implicitly. Good News Translation and other versions restructure to make it clear that the law was given to Moses (also Contemporary English Version, Bible en français courant).

The king granted him all that he asked: It is not indicated here what Ezra asked for from the king or what the king granted. But the letter from the king in the next section (verses 12-26) may be a response of the king to what Ezra had requested. In any case, whatever the king provided was seen as given by God.

For the hand of the LORD his God was upon him: The expression hand … upon is repeated six times in this chapter and the next one (7.6, 9, 28; 8.18, 22, 31) and it occurs twice in the book of Nehemiah (2.8, 18). In the Hebrew language, hand may be used as a figure of speech called metonymy to refer to a person and a person’s deeds, especially with regard to power (see Ezra 5.12). Here it means that God’s active presence was with Ezra or that God acted with favor toward Ezra. If translators retain the Hebrew figure of speech by translating it literally, as many versions have done, it may be necessary to make the meaning explicit so that the gesture of God’s hand being upon Ezra is not understood wrongly. Priority should be given to the meaning over the figure of speech. Contemporary English Version indicates God’s intervention on Ezra’s behalf by saying “the LORD made sure,” while Bible en français courant says “The Lord his God conferred such prestige upon him.” His God does not mean that Ezra possessed God. Instead, it refers to the God that Ezra worshiped and served (compare “their God” in Ezra 5.5).

And there went up also to Jerusalem … some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servants: The categories of people who went from Babylonia to Jerusalem with Ezra are the same as in Ezra 2 (see verses 36, 40, 41, 42, 58), except there are not as many categories. They are even listed in the same order. Ezra is not mentioned here, so some commentators have suggested changing the verb went up from the plural to the singular form to indicate that Ezra brought these people up to Jerusalem (so Good News Translation, which also combines verses 6-7). But the context suggests fairly clearly that they accompanied Ezra. Some translations make this explicit by adding “with him” (New English Bible). Revised English Bible says “He was accompanied to Jerusalem by….”

The time of departure is given as the seventh year of Artaxerxes the king. This refers to the seventh year of the reign of King Artaxerxes I, that is, the seventh year from the time that he began ruling. The departure for Jerusalem took place in 458 B.C.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Ezra. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .