CHAPTER TWO

BOOK OF EZRA AND NEHEMIAH: AN OVERVIEW

Introduction

In the book Ezra-Nehemiah has selected matters that have formed part

of the major concerns of scholarly investigation in Ezra and Nehemiah from the last

twenty years. This subject matters including the relationship between 1 and 2 Chronicles

to Ezra and Nehemiah, the composition and chronology of Ezra and Nehemiah,

Sheshbazzar and Zerubbabel, the book of the Law, the ownership of the land of Judah,

the political status of the state of Judah and the theology of Ezra and Nehemiah as

well as the tension between the returned exiles and the rest of the people. The

conception of Yahweh‟s people seems to lay behind this tension in Ezra and

Nehemiah.

2.1. Authorship of Ezra and Nehemiah

According to Jewish tradition, although the author is not mentioned, and the

narrative appears in both first and third person, it is highly probable that Ezra himself

wrote the book.1 It is very likely that Ezra himself compiled this material as a frame

work for the book and filled out the remaining parts written in the third person. 2

There are essentially three view of authorship held by both conservative and

critics. First, Ezra wrote Nehemiah, along with Ezra and Nehemiah, second an

unknown chronicler using first person sources wrote Nehemiah and third he wrote the

1
Charles F. Pfeiffer, (ed) The Wycliffe Bible Commentary (Chicago: Moody Press, 1962), 423.
2
Merrill F. Unger, “Book of Ezra” Unger’s Bible Dictionary (Chicago: Moody Press, 1957),
339.
 21
3
book bearing his name. The use of the first person pronoun in Nehemiah 2:2 gives

the impression that Nehemiah was the writer.4 Sometimes he speaks of himself in the

third person, as did Ezra.5 If Ezra was a writer, he was copying from the book of

Nehemiah. 6 So the internal evidence supports the view that Nehemiah is the author for

instance, the numerous first person references from beginning to end the instinctive

style throughout.7

2.2. Unity with 1st and 2nd Chronicles

The first and Second books of Chronicles are Canonical books of the Old

Testament. The name “Chronicles” was first used about the late 4 th Century BCE, in

its Latin equivalent by St. Jerome, the Septuagint, the Greek version of the Old

Testament compiled in the 2 nd century BCE. The Hebrew name for Chronicles is

Dibre Hayamin, meaning annals, or history. In the Greek, Latin and most Bibles in

modern languages, the book of Chronicles are placed between kings and Esdras or

Ezra and Nehemiah. 1 st and 2nd Chronicles originally were one book. The divisional

that dates back to the Septuagint, was adopted in the Hebrew Bible in the last middle

ages. There is also evidence in the Bible itself, that Chronicles and Ezra and

Nehemiah originally formed one book.

The period of Post-Exilic Judaism, one must consider the major historical

source for our knowledge of Jewish life in Palestine during the Persian Period. This is

3
Bob Jones, “Introduction to Nehemiah,” Biblical Viewpoint: Focus on Nehemiah, xx/2
(November, 1986), 7.
4
J. Vernon McGee, Ezra, Nehemiah and Esther (California: Thru the Bible Books, 1977), 69.
5
G. Coleman Luck, Ezra, Nehemiah (Chicago: Moody Press, 1961), 69.
6
J. Vernon McGee, Ezra, Nehemiah and Esther, 69.
7
Bob Jones, “Introduction to Nehemiah,” Biblical Viewpoint: Focus on Nehemiah, 7.
 22
from the rise of Cyrus to coming of Alexander the great (332 BCE). The only Biblical

history of the Persian period is found in two Seldom-read books, Ezra-Nehemiah. 8

2.2.1. The Date of the Chronicler

The Chronicler did not himself confuse the order of Ezra-Nehemiah.by the

fact that he has done his work shortly before or shortly after, 400 BCE, they written

living memory of both men, to be sure. Much later dates are frequently preferred

(down to 250 and after). But this seems to rest on the assumption that the Aramaic of

Ezra (Ezra4:8 to 6:18, 7:12, 26). The Aramaic of Ezra seems, in the light of the

Elephantine texts, to fit well in the letter half of the Persian period. No Greek words

are in evidence. To argue the date of the Chronicler from them, so they do not bring

us down beyond the closing year of the fifth century. The narrative of exhibits

confusion because the Chronicler intentionally rearranged history to suit his purposes,

the present book of Ezra and Nehemiah was in all likelihood occasioned by the

secondary addition of the Nehemiah memoirs, and to the other material to the

Chronicles.9

2.2.2. The Nehemiah Memoirs and their Relation to the Chronicler’s History

Though making certain additional and changes of order in Ezra, chapter 1to 6

repeats substantially the account that one can find in Bibles up to the end of the book

of Ezra; then skipping the story of Nehemiah (Neh.1-7), it passes immediately to

Neh.7:73,8:1-12 (Ezra reading of the Law), at which point it breaks off. Since at

Neh.8:9 it reads simply “the governor” it makes no mention of Nehemiah at all.

Josephus, who follows the Alexander text but Nehemiah memories, if read separately,

8
Bernhard W. Anderson, Understanding the Old Testament (Englewood Cliffs: Prentice-Hall,
INC, 1957), 378-379.
9
John Bright, History of Israel (Philadelphia: The Westminster Press, 1979), 381-383.
 23
yield no mention of Ezra at all (chs.12:36). They do not, therefore, assert the

Nehemiah arrived either before or after Ezra.10

2.2.3. The Chronicler’s Narrative of Ezra and Chronological Order

The Chronicler‟s original work the book of Ezra (Neh.7:73 to 8:12 as in I

Esdras), but since the reminder of Neh. Chapter 8and 9, 10, carry forward the

chronicler‟s. One may assume that work extended thus far and that of I Esdras. The

importance thing to note is that the Chronicler scarcely mentions Nehemiah. His name

occurs in (Neh.8:9) the Chronicler‟s history, read alone, no more settles the

Chronological order of Ezra‟s coming and Nehemiah‟s then do the Nehemiah

memoirs. There are strong reasons for believing that Neh.8 preceded Ezra, 9-10.In

time, and that the correct Chronological order should be: (Ezra7:8, Neh.8, Ezra 9; 10;

Neh.9-10). Ezra commission (Ezra 7:25f) was to regulate Jewish according to the Law

and instruct the people in it. The present order of the narrative was arrived in the fifth

month of the “seventh year” Ezra7:7. Did nothing in the ninth month (Ezra10:9), and

then took action only because of the matter of mixed marriage had been brought to his

attention. When the people conformed to their mixed marriages (Ezra10:1-4) and Ezra

arrived in the fifth month, and read the law publicly in the seventh month (Neh. 8:2)

at the feast of Tabernacles. Then (Ezra 9-10) was taken with regard to mixed

marriages. 11

2.3. Sheshbazzar and Zerubbabel

Ezra begins with a Cyrus entrusting the temple vessels to Sheshbazzar “price

of Judah,” this apparently important figure then disappears from the story almost

10
John Bright, History of Israel, 379-380.
11
Albright. W. F, “The Biblical Period,” L. Finkelstein, ed., The Jews, their History, Culture
and Religion (Philadelphia: The Biblical Colloquium, 1950), 63-65.
 24
entirely. Zerubbabel is abruptly introduced as the main figure. Both are called

governors of Judah and are both credited with laying the foundation of the temple. (1)

The two are the same person (2) Sheshbazzar was in fact Sheshbazzar, Zerubbabel‟s

uncle maintained in chronicles (3) Sheshazzar began the work and Zerubbabel

finished it.12

The Chaldean name given, apparently to Zerubbabel (Ezra 1:8,11,5:14,16) that

Sheshbazzar means Zerubbabel is evident from his being called the “prince”

(hannast)of Judah, a term making him as head of the tribe in the Jewish sense. His

being characterized as “governor” pehah, appointed by Cyrus,both which Zerubbabel

was and yet more distinctly by the assertion (5:16) that Sheshbazzar laid the

foundation of the house of God which is in Jerusalem. Zerubbabel governor of the

Judea in late 6th century BCE the son of Shealtiel, governor of Judah (Hag.1:1) and a

grandson of the captivity king Jehoiachin (I Chro.3:17) he was a recognized prince of

Judah and led the first bank of Israelites exiles returning from Babylon. He was made

governor of Judaea and with Jeshua, the high priest, directed the renewal of public

daily worship and the reconstruction of the temple, which completed only after a 17

years. In the first year of Cyrus Zerubbabel was living in Babylon and was recognized

as prince of Judah in the captivity. 13

2.3.1. The Return of Sheshbazzar and Zerubbabel come to Jerusalem

The Chronological information in Ezra is suspect, and that the books of

Haggai and Zechariah are more reliable indicators of the time of Zerubbabel‟s return

the prophecies in Haggai and Zechariah that take place in 520 BCE (Hag.1:1, 15;

12
M. Patrick Grahm, The “Chroniclers History,” Ezra-Nehemiah 1-2 Chronicles in Graham,
M.P. and Mckenzies, Stevenl., The Hebrew Bible today: an Introduction to Critical
Issues”(Westminster John Knox Press, 1994), 206.
13
Merrill F. Unger, Unger’s Bible Dictionary (Chicago: Moody Press, 1983), 1187.
 25
2:10; Zech. 1:1, 7) and mention both Zerubbabel and the high priest Joshua are taken

as an indication that Zerubbabel had only recently led exiles to Jerusalem. Since it is

noted that neither prophet mentions earlier work on the temple, and that it still lies in

ruins (Hag 1:9),Zechariah also seems to contradict Ezra in that Zerubbabel is credited

with laying the foundation of the temple (Zech.4:9; cf. Hag.2:18). Moreover, 1Esdras

5:1–3 places Zerubbabel‟s return under Darius. The returnees built houses after they

arrived (Hag.1:4, 9), but did not begin to build the temple until the prophecies of

Haggai and Zechariah in 520 BCE (Ezra 5:1; 6:14).14

Zerubbabel came to Jerusalem with Sheshbazzar; one now needs only to

establish when the exiles first returned to Jerusalem. Since the biblical text gives no

unambiguous statement about the date of this first return to Jerusalem, The beginning

of the counting of years up to the first sabbatical year was to be “when you come into

the land I am giving you” so the relationship between the activity of Zerubbabel in the

tradition. One get the impression that Zerubbabel has been put in the foreground at the

expense of Shesbazzar.15

2.3.2. The Relationship between Sheshbazzar and Zerubbabel

The relationship between Sheshbazzar and Zerubbabel during Sheshbazzar‟s

tenure as governor, judgment on this matter is largely dictated by how Sheshbazzar is

identified. His name is Babylonian, though its derivation is still a matter of conjecture

and controversy. With a Babylonian name one are left with two options: he was a

Babylonian appointed by Cyrus as governor over the Judeans or he was a Judean with

Babylonian name (as was Zerubbabel and many others of the exiles who came to

14
Andrew E. Steinmann, “A Chronological Note: The Return of the Exiles under Sheshbazzar
and Zerubbabel (Ezra 1–2),” Journal of the Evangelical Theological Society51/3 (September, 2008):
514.
15
Rolf Rendtrorff, The Old Testament: An Introduction (Philadelphia: Fortress Press, 1983),
61.
 26
Jerusalem). I would argue that he was a Judean, and that this is implied by Ezra 2:63

(Neh. 7:65). “The governor told them that they should not eat any of the holy food

until a priest would arise for Urim and Thummim.” Since the governor is aware of

Urim and Thummim and its use (Exo. 28:30; Lev 8:8), it is likely that he is a Judean,

not a Babylonian. Whereas the only person Cyrus has given authority of any kind

over Judah in Ezra 1–6 is Sheshbazzar, he is “the governor,” a son of the exiled

Judean king Jeconiah/Jehoiakim (1Chr 3:18), that simply leaves us with the

designation of Sheshbazzar as “leader of Judah.” Since the narrator of Ezra nowhere

else uses a person‟s name and his official title simultaneously the description of

Sheshbazzar in Ezra 1:8 does not appear to be an alternate way of referring to him as

governor of Yehud. Instead, it simply designates him as acknowledged leader of the

Judean exiles who sought to resettle in Jerusalem and rebuild the Temple. 16

2.3.3. The Return to the Land and the Construction of the Temple

When Sheshbazzar and Zerubbabel led the Judean exiles back to Jerusalem

and the Persian province of Yehud. While five years may seem like a long time

between Cyrus‟s decree and the return to Jerusalem, the details in Ezra 1–2 would

seem to indicate that an immediate return would have been unlikely. There was a

time of preparation to make the return. Ezra 1:6 indicates a concerted effort by those

who remained in Babylon to help equip and finance the return. There was property to

sell, accounts to settle, travel arrange-mends to be made. Ezra 2:64–65 and Neh. 7:66

indicate that about 50,000 people made the trip to Jerusalem. No matter how

prominent he may have been (Ezra 1:8). Instead, it is more reasonable to assume that

the exiles first organized themselves and their leaders requested that one of them be

16
Andrew E. Steinmann, A Chronological, 518-519.
 27
named governor of Yehud and entrusted with the vessels. The Judeans returned in 533

BCE and began to build in 532 BCE during their second year in Jerusalem. 17

2.4. The Law of Moses

The people gathered between the east wall and the Southeast part of the

temple. They made Ezra a pulpit, and he stood with six men on one side and seven on

the other. When he opens the book of the Law, the people stood. As he read the Law,

they responded with spiritual enthusiasm, lifting up their hands and bowing to the

ground. A group stood by to help the people understand what Moses was reading the

book of the Law. 18

Ezra mission according to Nehemiah Chapter 8 was to apply “the Law of

Moses” in Jerusalem which he does by reading a “Book of Law of Moses a Scroll in

Hebrew” in a marathon public session. What was the Law book? Some scholars have

suggested it was some form of Deuteronomy, since Ezra Laws are heavily showed

towards that the book other have proposed that it was the priestly writing which

probably dates from the Persian period. A third suggestion and most popular is that it

was a form of the Torah. As it 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.19

While Ezra reading the Law the Levites instruct the people making it clear so

that people can understand. They weep as a response to the understanding of the

words of the Law (Neh.8:9) as the head of the families, along with the priest and the

17
Andrew E. Steinmann, A Chronological, 522.
18
Fred M. Wood, “Ezra, Nehemiah and Esther,” Bible Book Study Commentary (Nashville:
Tennessee, Convention Press, 1986), 76.
19
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary (Bangalore:
Asia Theological Association, 2009), 35.
 28
Levites gather to listen to words of the Law, they follow carefully what is written and

celebrate the feast of tabernacle (Neh. 8:14-17). Moreover the people not only seal

with their names, but also publicly agree to obey the Lord (Neh.10:1-39). At the same

time another leader came to Jerusalem. His name was Ezra, and he brought from

Babylon a Law book to guide the life of the people of Judah. 20 They more understand

the Law of God the more willing they are to obey the word. On the second return of

Nehemiah to Jerusalem, the book of Moses was read aloud the people understand the

meaning. It takes the presence of Nehemiah to implement the details of the Law

(Neh.13:4-11; 15-22).21

2.5. Ownership of the Land of Judah

The ownership of the land of Judah also is a source of concern in the books of

Ezra and Nehemiah. Evidences from the books of Ezra and Nehemiah suggest that the

land belonged to the golah (exile) community who had returned from Babylon to Judah

(Ezra 2:1, 70-3:1; 4:3; 9:1-2; 10:10-11, 19; Neh. 2:20; 9:2; 10:28-30; 13:1-3). Those who

had remained in the land during the Babylonian exile have been ignored, forgotten or

even pushed aside. The question therefore is who owns the land? Is it the exiles, the

non-exiles or both? On what basis were those who remained in the land during the

exile period considered as foreigners? To answer this question, we have argued in a

subsequent section that the concept of “Yahweh‟s people” might have been the

underlying factor behind this redefinition of the Judean population and the ensuing

exclusion of the non-exiles from the land of Judah and from the religious and social

activities of the newly returned exiles. 22

20
David F. Hinson, History of Israel (Delhi: ISPCK, 1976), 159.
21
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary, 13.
22
Rolf Rendtrorff, The Old Testament: An Introduction (Philadelphia: Fortress Press, 1983),
57.
 29
2.6. Administrative of Status of the State of Judah

There is an administrative and legal status of the Judah (Ezra 2.1;

Neh.7:6).evidently the „governor of Transeuphartes‟ (Ezra 5, 3, 6, 13.).Who perhaps

had his base in Damascus, who superior to the „governor of Jews‟ (6.7) the books of

Ezra and Nehemiah is the establishment of Judah as an independent state or province.

Was Judah an independent state prior to the arrival of Nehemiah or was it under the

auspices of the state of Samaria? Evidences from Ezra and Nehemiah are not conclusive

as to the nature of the administration of the state of Judah during the Persian period. It

appears from a close reading of the text of Ezra and Nehemiah that Judah had a certain

form of political or administrative independence during the post-exilic period. (Ezra 2:1;

5:14; Hag. 1:1).23

First, which Judah has been referred to as medinah (province or district) by

Ezra 2:1. Second, which two officials (Zerubbabel and Sheshbazzar) have been

referred to as pehach (governor) by Ezra 5:14 and Haggai 1:1? These two evidences

suggest that Judah had at least a certain form of administrative independence headed

by a governor prior to the arrival of Nehemiah. Accordingly, the following regions or

districts are said to have made up the province of Judah; these included Jerusalem, Beth-

hakkerem, Mizpah, Beth-zur, Keilah and Jericho.24

2.7. Theology of Ezra and Nehemiah

There are many list in the Ezra-Nehemiah memoirs the lists indicate the

religious interests and ideology of these two books. The list of the sacred vessels

indicates the importance of religious items to the people. The lists of people not only

23
Rolf Rendtrorff, The Old Testament: An Introduction, 61, 63.
24
David F. Hinson, History of Israel (Delhi: ISPCK, 1976), 67.
 30
give a relevant depiction of many family groups, but also firmly establish relevant

groups in their religious historical account.25

2.7.1. Theology of Obedience

Both Ezra and Nehemiah emphasized the importance of the law of the Moses,

the law is to be revered, read, studied, interpreted and obeyed of course the ultimate

goal of the law of Moses is obedience in Ezra-Nehemiah, the Law of Moses is at the

forefront of many activities. The written Law of Moses is followed in the building of

the altar. Offering of sacrifices and celebrating the sacred feasts (Ezra 3:2-6) Ezra

teacher well versed in the Law of Moses, devotes himself to the study and observance

of the Law of the Lord, and the teaching its decrees and laws to Israel (Ezra7:1-10).

Moreover Artaxerxes the Persian king commission Ezra to Jerusalem to teach the law

of his God (Ezra 7:14, 25-26) the commands and counsels are to be obeyed and

followed (Ezra 9:14, 10:3) the Torah obedience is the purpose of the reading of the

Law of Moses.

2.7.2. Theology of Leadership

In Ezra-Nehemiah, team building in the ministry can be traced in the midst of

listing of names is the principle of working closely with people; leader can

accomplish the task, can lead a team, and can even work with people. Both Ezra and

Nehemiah lead their brothers, and both have their own core group that assists them in

the rebuilding of the temple (Ezra 3:2, 8-9). He chooses them and also commands the

team (Neh.4:23; 13:19) at his own efforts in the rebuilding of the wall, he confirms

the team members for their unselfish efforts (Neh.5:14).26

25
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary, 10.
26
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary, 12-13.
 31
2.7.3. The List of Sacred Vessels

The list of sacred vessels serves as a historical link between the first and

second temple (Ezra1:7-11, 5:13-15), whereas Nebuchadnezzar removed the vessels

of the first Temple (2ki.24:13). Cyrus restored them to their original purpose in

Jerusalem given the theological validity of the second temple. In his return Ezra

follow the mission of carrying the sacred vessels for the temple (Ezra 7:19). The

purpose for the lists of sacred vessels is to show the overall concern of the post-exilic

era; tracing its legitimacy to the first temple Solomon. The vessels are the same

vessels used at the Solomon temple that Nebuchadnezzar had carried away from

Jerusalem; they will be returned to their proper place (Ezra1:7, 11, 2ki. 24:13) with

sacred vessels the temple worship can be restored.27

2.7.4. List of People

The list of the people consists of returnees, genealogical records, and of

course, the lists of faithful and unfaithful members of the returned community (Ezra

2:1-70, 7:1-6; 8:1-14; 10:18-44, Neh.3:1-32, 7:4-65, 8:4-7).28 Verses 1-2 record the

priestly and Davidic families, beginning with verses 3, they lay people are listed;

twelve heads of houses are detailed.29

2.7.5. Returnees

There are various lists recorded in Ezra and Nehemiah (list of the first

returnees chronicles the heads of families who are willing to return from exilic after

having settled down in Babylonia (Ezra 2:1-70;Neh.7:4-65), the list of the second

returnees consists of priests (Ezra 8:2) the royal line (Ezra 8:2b-3a) and the twelve lay

27
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary, 11.
28
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary, 12.
29
Fred M. Wood, “Ezra, Nehemiah and Esther,” Bible Book Study Commentary (Nashville:
Tennessee, Convention Press, 1986), 31.
 32
families (Ezra 8:3b-14). The twelve heads of the families call to mind the twelve

leader of the first return (Ezra 2:2, Neh.7:8) the twelve tribes of the Exodus event, the

second return can be seen in the Exodus.30

2.7.6. Genealogical Record

The genealogical record of Ezra is carefully traced to Aaron (Ezra 7:1-6)

somehow it testifies that the Aaronite genealogy or the priestly genealogy tries to

establish the connections executed after the fall of Jerusalem caused by the

Babylonians (2ki 25:18-21). The lists of priests and Levites (1) list those who return

from the exile (Neh.12:1-9); (2) giving the chronological listing of high priest

(Neh.12:10-11), (3) furnishes the names of priest and Levites from the time of

Joiakim, the immediate generation after the return (Neh. 12:12-26).

2.7.7. Faithful and Unfaithful Members

The returnees are small in number. The faithful and unfaithful members are

carefully recorded for posterity. The faithful ones are those are guilty of intermarriage

(Ezra 10:18-44). The faithful ones consist of those who participate in the rebuilding of

the wall (Neh.3:1-32).31

2.8. Facts Behind the Tension in Ezra and Nehemiah

The book of Ezra and Nehemiah the returned Jewish exiles who apparently

saw themselves almost exclusively as “Yahweh‟s people” and also the exilic “non-

Yahweh‟s people” on the conception of „Yahweh‟s people‟ during the post-exilic

period, That one of the central themes from Ezra and Nehemiah is the threat to the

exile community by foreigners or peoples of the land. during the rebuilding of the

temple (Ezra 4-6); through intermarriage with foreign women under Ezra (Ezra 9-10);

30
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary, 11.
31
Joseph Too and Rosa Ching Shao, “Ezra-Nehemiah,” Asia Bible Commentary, 12.
 33
through a coalition led by Sanballat, Tobiah against Nehemiah and the work of

rebuilding the wall; as well as, through the foreign intermarriages (Neh. 9-10; 13:1-3,

23-31). The true Israelites and that anyone who had not gone to exilic had no claim

Yahweh or on the temple or on the land of Judah.

2.8.1. Prohibition of Intermarriage

There are specific passages both from Ezra and Nehemiah that have described the

tension between the golah Community and the rest of the people concerning

intermarriage, for example (Ezra 9:1-10:44; and Neh. 13:3-4). the post exilic

community was small Island in a great sea of people and religious and traditions. The

covenant community remind as the pure doctrine customs and Ethical norms. But

Ezra and Nehemiah how the God‟s plan for the Covenant Community. The Jewish

leaders reported to Ezra that some Israelites had been involved with their pagan

neighbours detestable practices (Ezra 9:11, 14) which meant they had married

Gentiles. One of God‟s major prohibitions was that His people were not to marry

outside the community of believers (Exo. 34:11-16). If God‟s people married outside

Israel they would be tempted (1 ki. 11:3-5). Intermarrying with people who did not

worship Yahweh the people forsook other aspects of God‟s Law. If they would break

this aspect of the Law in the most intimate of human relationships then they would

probably also break the Law in other less intimate human relationships. 32

Many marriage take place between people of widely different background.

The success of such marriage varies with the indivituals who make the marriage. All

coupes have after marriage the number of the problems increased and some problems

which would normaly exis. Any marriage that involves extreme difference may be

32
Ralf Rothenbusch, “The question of mixed marriages between the poles of Diaspora and
homeland: observations in Ezra–Nehemiah,” Mixed marriage: Intermarriage and Group Identity in the
Second Temple Period, eds., Christian Frevel (New York: T & T Clark International, 2011), 29-30.
 34
called mixed marriage. The Jewish-Gentile marriage is mixed not only in religion but

also in aditional aspects of culture. Because of the difference in food habits, holidays,

and days of restare involved, because of these cultural differences and also because

Jews have strongly urged their people to marry within their group. Only few Jewish-

Gentile marriages take place.33 When Ezra arrived in Jerusalem he found a situation

that made him heartsick. The people, priest and rulers had freely intermarriage with

their idolatrous neighbours. That God had again and again forbidden the Jews to do,

that thing that had led the Jews into idolatry. 34

2.8.2. Women in Ezra 9-10

The tension between return and exiles and other in the explosion of women from

the post exilic Community Ezra 9-10, according to Eskenazi and Judd, these women may

have been Jadeites or some of the Israelites who had never gone into either the Assyrian or

the Babylonian. Ezra 9–10 contemplates the positive characterization of Post-exilic

community on the negative background of the surrounding peoples. 35

While Ezra learned that many of the Israelites were guilty of intermarriage with the

heathen inhabitants‟ even civil and religious leaders in Judah. He immediately took steps

to correct these social evils. He called for a public assembly in the Temple square and

faced the congregation with the seriousness of their offense. After a three-month

examination of the guilty parties, a sacrifice was made for a guilt offering with a solemn

pledge by the offenders to annul their marriages.36

33
Judson T. Landis, Building a Successful Marriage (New York: Prentice- Hall, Inc.1948),
132-147.
34
Henry H. Halley, Halley’s Bible Handbook New Revised Edition (USA: Zondervan
Publishing House, 1962), 233.
35
H. E. Ryle, The Books of Ezra and Nehemiah (Cambridge, Eng.: University Press, 1917),
56.
36
Samuel J. Schultz, Old Testament Survey: Law and History (Wheaton: Evangelical Teacher
Training Association, 1976), 91.
 35
The fact that Ezra 9:1-2 does not identify these women with certainty to be

Ammonites or Canaanites people in fact, they were not. Rather, these women seem to

be identified as foreigners primarily on the basis of a new definition of foreigners found in

Ezra. As a result, they were unjustly excluded from the Post-Exilic community.37

2.8.3. Identity and Attitude of the Samaritans

The book of Ezra and Nehemiah that some of the returned exiles seemed to have

found it difficult to come to terms with the identity and attitude of Samaritan neighboring.

Among the first acts of community, according to Chronicler‟s account of the in Ezra 3, was

the building of an altar, this group literally advocating the separation from foreigner and

encouraged purity of Post Exilic Community.38

Here one can see the first sign of the tension between Samaritan and Jews that

eventually led to outright hostility and building of a rival Samaritan temple on Mount

Gerizim overlooking Shechem. The Samaritans had been corrupted by mixing with the

foreign people whom the Assyrians had settled in that area (Ezra 4:2). But the Samaritans

themselves felt that they were faithful adherents to the Mosaic tradition and shared the

Jewish interest in rebuilding the Temple at Jerusalem. 39

These were the political troubles, then, that led to the suspension of the work

during the remainder of the reign of Cyrus. Created originally by political and economic

factors in the post-exilic period, the split between the Jews and the Samaritans gradually

widened until eventually, perhaps in the middle of the fourth century. Even today a colony

of Samaritans lived near Mount Gerizim.40

37
Bernhard W. Anderson, Understanding the Old Testament (Englewood Cliffs: Prentice-
Hall, INC, 1957), 440.
38
Howard F. Vos, “Ezra, Nehemiah, and Esther”: Bible Study Commentary series (Grand
Rapids: Zondervan Publishing House, Lamplighter Books, 1987) 175.
39
Bernhard W. Anderson, Understanding the Old Testament, 450-452.
40
Bernhard W. Anderson, Understanding the Old Testament, 457.
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2.8.4. Concept of People of Yahweh

The Conception of “Yahweh‟s people” in Ezra and Nehemiah during the Post-

Exilic Period was behind the conflict. On the one hand, Ezra, Nehemiah and some of

the returning exiles seemed to have held a conception that the returning exiles were

exclusively “Yahweh‟s people”. Ezra and Nehemiah thought that the returning exiles

should not have intermarried with the rest of the other people of the land. These

people were not regarded as „Yahweh‟s people‟. In the perspective of Ezra and

Nehemiah, intermarriage with the people of the land constituted a defilement of the

holy race as well as a breaking of the holy Covenant between “Yahweh and his

people” (Ezra 9:2; Neh. 9:2).

Summary of Findings

The book as a whole recorded real spiritual advance on the part of the People

of God. The Temple had been rebuilt. The province had received a good governor in

Ezra. Spiritual revival had come to the people as they realized a new the importance

of God‟s Children living separated lives. After a careful study of this book, we left

with a vivid impression of Nehemiah as a man of strong convictions and of forceful

character. His ministry was not that of a teacher, but of a fearless, intrepid leader and

hard worker, whether dealing with friends of enemy he was always forth right and

direct, often indeed to the point of bluntness and of what today probably would be

called tactlessness. Even among those who have a real love for God and His word

such men are not often found, that God might rise up even a few in our own day, for

once again the walls are crumbling and the foe is attacking.