에스라

Ezra

히브리어 עֶזְרָא

인물 남성

[Easton 한국어 번역] 도움. (1.) 스룹바벨의 인도로 예루살렘에 돌아온 사람들 가운데 한 제사장(느 12:1). (2.) 주전 459년에 바벨론에서 예루살렘으로 돌아온 두 번째 포로 귀환 무리를 이끈 “학사”이며, 그의 이름을 지닌 성경 책의 저자이다. 그는 스라야의 아들, 혹은 어쩌면 손자였으며(왕하 25:18-21), 아론의 아들 비느하스의 직계 후손이었다(스 7:1-5). 그의 개인적인 생애에 관하여 우리가 아는 모든 것은 그의 책 마지막 네 장과 느 8장 및 12:26에 들어 있다. 아닥사스다 롱기마누스 왕 제7년에(다리오 참조), 그는 예루살렘으로 올라가 이스라엘 사람들의 한 무리를 데리고 갈 허락을 얻었다(스 8장). 아닥사스다는 에스라의 사업에 큰 관심을 보였으며, “그 구하는 것을 다” 허락하고 하나님의 전을 위한 예물을 풍성히 주었다. 에스라는 자기와 함께 예루살렘으로 올라갈 준비가 된 귀환자 무리를 아하와 강가에 모았는데, 그 수는 아마 모두 약 5천 명이었을 것이다. 그들은 그곳에서 사흘 동안 쉬며 광야를 가로지르는 행진을 위하여 대열을 정비하였고, 그 여정은 넉 달 만에 끝났다. 예루살렘에 도착한 뒤 그가 행한 일들은 그의 책에 기록되어 있다. 그는 “모세의 율법에 익숙한 학사”였으며, “여호와의 율법을 연구하여 준행하며 율례와 규례를 이스라엘에게 가르치기로 결심”한 사람이었다. 비니 교수는 말한다. “그는 그때 이후로 교회에서 한 번도 끊어진 적이 없는 한 부류의 사람들을 분명하게 보여 주는 최초의 인물이다. 이들은 거룩한 학식에 힘쓰는 사람들로서, 교회를 가르치고 덕을 세우기 위하여 성경을 해석할 수 있도록 평생을 성경 연구에 바친다. 강단에 대한 최초의 언급이 에스라의 사역 역사에 나온다는 것은 의미가 깊다(느 8:4). 그는 제사장이라기보다 훨씬 더 교사였다. 느헤미야서에 기록된 그의 수고를 통하여, 우리는 그가 온 백성이 모세의 율법을 배우도록 주의를 기울였음을 알 수 있다. 또한 구약 정경의 수집과 편집을 그의 이름과 연결시키는 유대인들의 일관된 전승을 거부할 이유도 없다. 정경의 최종적인 완성은 후대의 일이었을 수 있으며, 아마 실제로 그러하였을 것이다. 그러나 에스라는 정경을 오늘날 히브리어 성경에서 볼 수 있는 형태로 상당 부분 정리한 것으로 보인다. 회당 조직의 완비도 이 시기로 거슬러 올라간다는 사실을 덧붙이면, 그 시대가 두드러지게 성경 연구의 시대였음을 알 수 있다”(『시편: 그 역사 등』). 에스라가 민족의 종교적·민사적 사무를 정돈한 뒤 약 14년 동안, 곧 주전 445년까지 예루살렘에서 무슨 일이 있었는지에 관해서는 기록이 없다. 그해에 또 다른 뛰어난 인물인 느헤미야가 등장한다. 느헤미야가 성읍의 무너진 성벽을 건축한 뒤, 성벽 봉헌을 준비하기 위하여 백성의 큰 모임이 예루살렘에서 열렸다. 정해진 날에 온 주민이 모였고, 에스라와 그의 조력자들이 그들에게 율법을 소리 내어 읽어 주었다(느 8:3). 그 놀라운 장면은 자세히 묘사되어 있다. 큰 종교적 각성이 일어났다. 그들은 여러 날에 걸쳐 엄숙한 집회를 열고 죄를 자복하며 엄숙히 제사를 드렸다. 또한 큰 경건함과 기쁨에 찬 열정으로 초막절을 지킨 다음, 여호와께 속한 백성이 되겠다는 민족적 언약을 갱신하였다. 잘못된 관행들을 바로잡고 성전 봉사를 위한 준비를 마쳤으며, 이제 남은 일은 성읍 성벽을 봉헌하는 것뿐이었다(느 12장).

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[Easton] Help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1). (2.) The “scribe” who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we know of his personal history is contained in the last four chapters of his book, and in Neh. 8 and 12:26. In the seventh year of the reign of Artaxerxes Longimanus (see DARIUS), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8). Artaxerxes manifested great interest in Ezra’s undertaking, granting him “all his request,” and loading him with gifts for the house of God. Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months. His proceedings at Jerusalem on his arrival there are recorded in his book. He was “a ready scribe in the law of Moses,” who “had prepared his heart to seek the law of the Lord and to do it, and to teach in Israel statutes and judgments.” “He is,” says Professor Binnie, “the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra’s ministry (Neh. 8:4). He was much more of a teacher than a priest. We learn from the account of his labours in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon. The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra seems to have put it much into the shape in which it is still found in the Hebrew Bible. When it is added that the complete organization of the synagogue dates from this period, it will be seen that the age was emphatically one of Biblical study” (The Psalms: their History, etc.). For about fourteen years, i.e., till B.C. 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene. After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall. On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (Neh. 8:3). The remarkable scene is described in detail. There was a great religious awakening. For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord’s. Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (Neh. 12). [Smith] (help), called Esdras in the Apocrypha, the famous scribe and priest. He was a learned and pious priest residing at Babylon in the time of Artaxerxes Longimanus. The origin of his influence with the king does not appear, but in the seventh year of his reign he obtained leave to go to Jerusalem, and to take with him a company of Israelites. (B.C. 457.) The journey from Babylon to Jerusalem took just four months; and the company brought with them a large freewill offering of gold and silver, and silver vessels. It appears that Ezra’s great design was to effect a religious reformation among the Palestine Jews. His first step was to enforce separation upon all who had married foreign wives. (Ezra 10:1) ... This was effected in little more than six months after his arrival at Jerusalem. With the detailed account of this important transaction Ezra’s autobiography ends abruptly, and we hear nothing more of him till, thirteen years afterwards, in the twentieth of Artaxerxes, we find him again at Jerusalem with Nehemiah. It seems probable that after effecting the above reformations he returned to the king of Persia. The functions he executed under Nehemiah’s government were purely of a priestly and ecclesiastical character. The date of his death is uncertain. There was a Jewish tradition that he was buried in Persia. The principal works ascribed to him by the Jews are— The instruction of the great synagogue; The settling the canon of Scripture, and restoring, correcting and editing the whole sacred volume; The introduction of the Chaldee character instead of the old Hebrew or Samaritan; The authorship of the books of Chronicles, Ezra, Nehemiah, and, some add, Esther; and, many of the Jews say, also of the books of Ezekiel, Daniel, and the twelve prophets; The establishment of synagogues. [Hitchcock] help; court [Nave] –1. A famous scribe and priest Ezr 7:1-5 , 6 , 10 , 21 ; Ne 12:36 .Appoints a fast Ezr 8:21 .Commissioned by Artaxerxes, returns to Jerusalem with a large group of Jews Ezr 7:8 .His charge to the priests Ezr 8:29 .Exhorts people to put away their heathen wives Ezr 9 ; 10:1-17 .Reads the law Ne 8 .Reforms corruptions Ezr 10 ; Ne 13 .Dedicates the wall of Jerusalem Ne 12:27-43 –2. A leading priest among the colonists under Zerubbabel Ne 12:1 .Probably identical with AZARIAH in Ne 10:2 .And Ezr 7:1 –3. A descendant of Judah 1Ch 4:17 [STEPBible TIPNR] A priest living at the time of Exile and Return, first mentioned at Neh.12.1) only referred to as Ezra (עֶזְרָא). [Theographic] A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1).

항목 출처: Theographic; Easton; Smith; Hitchcock; Nave; STEPBible TIPNR · CC BY-SA 4.0; Public domain; NEUU CC BY 4.0; CC BY 4.0