* [1:1] In the first year of Cyrus: the first regnal year of Cyrus was 539 B.C., but his first year as ruler of Babylon, after the conquest of that city, was 538 B.C., the year in which he issued an edict, replicated on the famous Cyrus cylinder, permitting the repatriation of peoples deported by the Babylonians.

* [1:2] The God of heaven: this title, used as in 7:12, 21, 23, corresponds to a title of the Zoroastrian supreme deity Ahura Mazda, though it is not certain that Cyrus was a Zoroastrian.

* [1:5] Heads of ancestral houses: the ancestral house was the basic organizational unit of the postexilic community, consisting of an extended kinship group claiming descent from a common ancestor. The patriarchs of these units played an important role in civic government.

* [1:8] Sheshbazzar, prince of Judah: often identified with Shenassar, fourth son of Jehoiachin, king of Judah, exiled in 598 B.C. (see 1 Chr 3:17–18), and therefore the uncle of Zerubbabel (Ezr 3:2–4). This identification is uncertain.

* [1:11] Five thousand four hundred: either this figure or the figures given for one or more of the items listed have been corrupted in the transmission of the text.

* [2:1–67] As it now stands, this list, which also appears at Neh 7:6–72, is an expanded form of lists of Babylonian repatriates from the sixth century B.C. It served to establish membership in the reconstituted Temple community; civic status and perhaps also title to property depended on this membership.

* [2:41] The singers: the term covers the composition as well as the rendition of liturgical music. Since they are listed as distinct from Levites (2:40), they had not yet attained levitical status, as in Chronicles (e.g., 1 Chr 9:33–34; 23:3–6).

* [2:42] The gatekeepers: their principal task was to protect the ritual purity of the temple area (e.g., 2 Chr 23:19). The author assumes that they were established by David as a distinct levitical category (1 Chr 15:18; 26:1–19).

* [2:63] The governor: the honorific title was also held by Nehemiah (Neh 8:9; 10:2). The identity of the governor is unknown; both Sheshbazzar (Ezr 5:14) and Zerubbabel (Hg 1:1, 14; 2:2, 21) are identified as governors of Judah in the early Persian period. Mal 1:8 refers to an unnamed governor, and the names of other occupants of the office (Yehoezer, Ahzai, Elnathan) occur on seal impressions, though their date is uncertain. Urim and Thummim: cf. Ex 28:30.

* [3:1–2] The seventh month: Tishri (September–October), apparently of the first year of the return (538 B.C.), followed by events in the second year (v. 8). In that case it was Sheshbazzar who laid the foundations of the Temple (5:16), and it was in the second year of Darius I (520 B.C.) that Jeshua and Zerubbabel resumed work on the Temple that had been temporarily interrupted (Ezr 4:24–5:1; Hg 1:1; 2:1). The author, or a later editor, has set the construction and dedication of the Temple under Darius I back into the earliest period of the return. Shealtiel was the oldest son of King Jehoiachin (1 Chr 3:17–19); Zerubbabel was therefore Jehoiachin’s grandson; see note on Ezr 1:8.

* [3:3] Peoples of the lands: referring either to those who had never left Judah or to neighboring peoples—Edomites, Arabs, inhabitants of Samaria—who opposed those who returned.

* [3:11] “For he is good…forever”: a refrain occurring frequently in liturgies of ancient Israel (cf. Ps 136).

* [4:2] Esarhaddon, king of Assyria: the enemies represent themselves as descendants of foreigners forcibly resettled in the Samaria region after the incorporation of the Northern Kingdom into the Assyrian empire (722 B.C.; cf. 2 Kgs 17:24). We have no record of a settlement under Esarhaddon (681–669 B.C.); the Aramaic source (Ezr 4:10) refers to a different resettlement under Osnappar/Ashurbanipal (668–627 B.C.).

* [4:4] Local inhabitants: lit., “the people of the land.”

* [4:5] Darius: Darius I (522–486 B.C.). The Temple-building narrative continues in v. 24. In between (vv. 6–23) is a series of notices about opposition to the returned exiles voiced at the Persian court in the early fifth century B.C., after the Temple had been built.

* [4:6] Ahasuerus: Xerxes (486–465 B.C.); the early years of his reign were occupied with revolts in several parts of the empire.

* [4:7] There is a note placed in the original text to indicate a change from Hebrew to Aramaic. The Aramaic section beginning here ends with 6:18; in 7:12–26 a royal letter is cited in Aramaic.

* [4:8–23] The letter to Artaxerxes I (465–424 B.C.) deals with the building of the fortification walls of Jerusalem, not the building of the Temple. The interruption of the work on the city wall some time before 445 B.C. was the occasion for the arrival of Nehemiah in the province (Neh 1:1–4; 2:1–5).

* [4:10] Osnappar: probably Ashurbanipal; see note on 4:2.

* [4:14] Eat the salt of the palace: the idiom signifies sharing in the benefits of the palace.

* [4:24] The second year…of Darius: that is, 520 B.C.; it marks the beginning of the successful restoration of the Temple, completed within the five years following (5:1–6:18).

* [5:1] The prophets Haggai and Zechariah: Haggai and Zechariah were active during the early years of Darius I. They document the rebuilding of the Temple and the messianic expectations associated with the Davidic descendant Zerubbabel.

* [6:1–2] Babylon was the capital city of the satrapy to which Judah belonged; it was therefore the natural place to look. The decree was discovered eventually, however, in Ecbatana (Hamadan), the former capital of the Medes and summer residence of the Persian kings. Cf. the Hebrew version of the decree (1:2–4).

* [6:22] The king of Assyria: “Assyria” is perhaps used in a broad sense for the Persian empire; or the editor may have in mind the account of Hezekiah’s Passover which refers to those who had escaped the hand of the king of Assyria (2 Chr 30:6).

* [7:1–10] The editor’s introduction to Ezra’s autobiographical narrative. The context suggests the seventh year of Artaxerxes I, therefore, 458 B.C., as the date of Ezra’s arrival in Jerusalem. The arguments often advanced for 398 B.C., the seventh year of Artaxerxes II, or less often for the thirty-seventh year of Artaxerxes I, that is, 428 B.C., are inconclusive. For Ezra’s descent from Aaron, the editor has drawn selectively on 1 Chr 5:27–41. Seraiah, the chief priest executed by the Babylonians after the fall of Jerusalem (2 Kgs 25:18–21), cannot be Ezra’s father in a literal sense, and Ezra was not himself high priest.

* [7:22] Kors: see note on Ez 45:14; baths: see note on Is 5:10.

* [7:25] The wisdom of your God: with reference to the law (cf. Dt 4:6). The law in question was certainly not new, since it was assumed to be known by Jews in Judah and elsewhere. It corresponded to Pentateuchal law, though perhaps this had not yet been given its final form.

* [8:15] Ahava: an unidentified location near Babylon; also the name of the river or canal on which it stood (vv. 21, 31). A location near water was dictated by ritual as well as practical reasons (cf. Ps 137:1; Ez 1:1, 3; 3:15).

* [8:36] The story of Ezra’s mission is apparently continued from this point by Neh 7:72b–8:18, which may be read before Ezr 9:1.

* [9:4] All who were in dread…God of Israel: lit., “all who trembled”; these people are also mentioned at 10:3, and a similar designation occurs at Is 66:2, 5, a text more or less contemporary with this passage. The allusion may be to a distinct social group of rigorist tendencies who supported Ezra’s marriage reform.

* [9:6–15] The prayer attributed to Ezra is a communal confession of sin, of a kind characteristic of the Second Temple period (cf. Neh 9:6–37; Dn 9:4–19; 1QS 1:4–2:1), but adapted to the present situation.

* [10:6] Johanan, son of Eliashib: if this Eliashib is identical with the high priest of that name during Nehemiah’s mission (Neh 3:1), it would be difficult to avoid the conclusion that Ezra followed Nehemiah. But Eliashib is a common name, and, on the hypothesis of Nehemiah’s chronological priority, it would be unlikely that Ezra would consort with a family which had “defiled the priesthood” (Neh 13:28–29).

* [10:9] The ninth month: Kislev (November–December), during the first of two rainy seasons in Palestine.

* [10:16–17] The work of the committee lasted three months, from the first day of the tenth month, Tebeth (December–January), to the first day of the first month, Nisan (March–April), of the following year.

* [10:44] Some scholars find the continuation of the account of the marriage reform in Neh 9:1–5, though the date given at Neh 9:1 would fit better after Ezr 10:15; cf. Hg 2:10–14. The abrupt conclusion to Ezr 9–10 suggests that the policy of forced separation from foreign wives, not mandated by any law known to us, did not succeed. Assuming the chronological priority of Ezra, marriage outside the community was still prevalent during Nehemiah’s administration, and the remarkable demographic expansion of Judaism in the following centuries would be difficult to explain if Ezra’s measures had been put into effect.