The biblical author of any given section of the bible integrates a number of sources, some of which are specifically written for the bible, some of which evolved as theological or non-theological folk tales, and some of which are archival material. This archival material might include lists, psalms, genealogies, epistles, or other items.
The book of Ezra is a perfect candidate for examining the sourcing of the bible (1) because it is short, and (2) because the sourcing is rather apparent. The author of Ezra uses a variety of sources (or, at least, sources that were never meant to be included in the text), including lists, decrees, and correspondences. Some of the items may have even been invented by the author. These are all woven together into a cohesive story line that tells the tale of God's people after their return from exile in Babylon.
How do we know that there are multiple sources for this document? To answer that we must examine the text of the bible briefly.
One of our strongest clues to multiple sources is that Ezra 4.7-6.18 is written entirely in Aramaic, in a very bureaucratic style. This indicates that it likely came from a separate Aramaic source, probably a government document. Most of the rest of Ezra is written in Hebrew. You can even tell that the original author of Ezra 4.7-6.18 was not an Israelite by a simple analysis of their diction. In fact, Ezra 4.12 marks the first place in the bible that the word Jew is used. The Israelites referred to themselves as, well, "Israelites" or "God's people" or something like that. It is only outsiders that refer to the Israelites as Jews during this time period. In fact, the term "Jew" appears in the books of Ezra, Nehemiah, and Esther, and then does not appear again all the way until the book of Daniel! A whole nine books exist in that space, none with a reference to "Jews." This is because they come from different sources than Ezra, Nehemiah, and Esther - sources that do not include Persian governmental correspondence.
Another term unique to this section is "Beyond the River." The Israelites live "Beyond the River" from the point of view of Persia. However, the Israelites would not refer to themselves as the people "Beyond the River" because they are the people meant to be on that very side of the river!
One final indication is that the bible switches from third-person narration to first-person narration in Ezra 7.27. The story therefore shifts from a tale about the Israelites to a tale about Ezra told through Ezra's point of view. As we will see, the shift in narrator will be common in prophetic literature, in which third-person introductions are written about prophets before their warnings are given in the first-person.
What you will find below is a listing of the chronicled/archival/governmental sources in Ezra. These sources are wonderful because they help to tell the story, in the same way that "found" items in modern literature, such as the text of letters or songs within the body of a novel, give meaning and understanding to the story as a whole. Without the governmental letters, we would not understand as well exactly how the Israelites were being treated. Perhaps the accounts are exaggerated or otherwise modified by the biblical author, but the epistolary works allow us something of an up-close look at how life was lived.
The Sources:
1.2-4
A decree from King Cyrus of Persia allowing the people of Judah to return to Jerusalem, reestablish worship, and rebuild their temple.
1.9-11
An inventory of the vessels of the house of the Lord that King Cyrus restores for the rebuilding of the house.
2.1-70 (All of chapter 2)
A list of the returned exiles, totaling 42,360, along with 7,337 servants, 200 singers, 736 horses, 245 mules, 435 camels, and 6,712 donkeys. A list of their dedications to the house of God is also given.
3.11
A quote from a song to the Lord.
4.11-16
The text of a letter, written in Aramaic, from political leaders to King Artaxerxes of Persia. The letter urges the king to search the annals of his ancestors for evidence that the inhabitants of Jerusalem are rebellious people.
4.17-22
A response to the political leaders from King Artaxerxes recounting the king's command to search through the annals and the result. Upon discovering the history of God's people, Artaxerxes commands the political leaders to make the Israelites cease building their city.
5.7-17
A letter from Tattenai, the governor of the province Beyond the River, to Darius, king of Persia. The letter informs the king that the building of the house of God has resumed. The governor describes questioning the elders of Jerusalem, and their reply that details the history of the people - how God gave their ancestors into the hands of King Nebuchadnezzar of Babylin, and how King Cyrus commanded the rebuilding of the house of God. The letter ends with a request from Tattenai that the king search the royal archives in Babylon for proof of King Cyrus' decree.
6.2-5
The text of King Cyrus' decree. The document is not found in Babylon, but rather in Ecbatana, the capital of the province of Media. The text of King Cyrus' command is here recorded.
6.6-12
What follows King Cyrus' decree, without transition, is a letter from King Darius to Tattenai. Not only does Darius allow the building of the house of God, but he funds it as well from the royal revenue, "so that they may offer pleasing sacrifices to the God of heaven, and pray for the life of the king and his children" (Ezra 6.10). A rather harsh sentence is established for any that alters the command.
6.17
A list of the animals sacrificed at the dedication of the house of God.
7.1-5
The genealogy of a priest/scribe named Ezra is given, tracing all the way back to the priest Aaron . This passage establishes Ezra's credentials in the story.
7.12-26
A copy of a letter from King Artaxerxes to Ezra, who is a renowned scholar of the "text of the commandments of the Lord and his statutes for Israel." (Ezra 7.11) The letter provides for a great number of things, including permission for any of the Israelites (priests and Levites included) to go to Jerusalem; this, "according to the law of your God." Ezra and the other Israelites are to carry silver and gold offered by the king, to be used for the purchase of animals for sacrifice, as well as grain and drink offerings. They are also to transport vessels and anything else the temple requires, out of the king's treasury.
Artaxerxes commands the treasurers Beyond the River to provide everything Ezra requires, up to a certain amount (except for salt, which is to be given freely). According to the words of Artaxerxes, this is all done out of the fear of God: "Whatever is commanded by the God of heaven, let it be done with zeal for the house of the God of heaven, or wrath will come upon the realm of the king and his heirs." (Ezra 7.21-23) Furthermore, the Israelites will not be taxed based on what they withdraw.
Ezra is also commanded to appoint magistrates and judges for the Israelites in the province Beyond the River. The Israelites are still under the jurisdiction of the King, but they are at least able to govern themselves.
8.1-14
A list of families that returned with Ezra, numbered.
8.18-20
A list of the Levites that are sent for to accompany the traveling band to Jerusalem.
8.24-27
An account of the counting and weighing of the silver, gold, ad vessels brought on the journey. [Though this is not an outside source, it serves as an example of the creation of a source, a record of the amount and weight of objects brought from Babylon to Jerusalem.
8.35
An account of the offerings of those who came from captivity into Jerusalem.
10.18-44
A list of men who were found to have foreign wives, and who pledged to send away these wives and present guilt offerings to the Lord. Possibly the children are sent away as well, but this cannot be determined by the source text.
Hold your head high, everybody. The topic of next week's post: Shame.
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