Journal articles: 'Ezra'

1

Morse, Jesse. "Ezra, and: Ezra." Colorado Review 42, no. 3 (2015): 180–81. http://dx.doi.org/10.1353/col.2015.0090.

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Sinaga, Duma Indah. "Jejak kepemimpinan partisipatif dalam Ezra 9-10:." Te Deum (Jurnal Teologi dan Pengembangan Pelayanan) 13, no. 1 (December 31, 2023): 89–110. http://dx.doi.org/10.51828/td.v13i1.288.

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Tulisan ini bertujuan meninjau peran partisipatif umat dalam kepemimpinan Ezra melalui teks Ezra 9-10. Sementara teks ini sering dibaca dengan menempatkan peristiwa pengusiran para istri sebagai fokus utama, tulisan ini akan meninjau aspek kepemimpinan Ezra dalam Ezra 9-10. Artikel-artikel yang ada mengenai kepemimpinan Ezra sendiri sangat menekankan peran sentral Ezra sebagai pemimpin komunitas. Salah satu bahaya menempatkan pemimpin sebagai inti segala sesuatu dalam komunitas adalah anggota komunitas terlalu mengidolakan pemimpin sehingga berdampak pada pengambilan keputusan dan keputusan itu sendiri. Berbeda dengan tulisan-tulisan tentang kepemimpinan Ezra, tulisan ini akan menelusuri peran partisipatif umat dalam kepemimpinan Ezra menggunakan metode penelitian kualitatif yang secara khusus menggunakan pendekatan teori kepemimpinan partisipatif. Temuan tulisan ini adalah dengan membaca teks Ezra 9-10 menggunakan perspektif kepemimpinan partisipatif, partisipasi umat sangat menentukan dalam hal: proses pengidentifikasian masalah, perumusan solusi, formulasi strategi, juga eksekusi keputusan yang telah dibuat.

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3

Amurwani, Pipiet Palestin. "KEMAMPUAN SINTAKSIS ANAK TUNA RUNGU: STUDI KASUS EZRA (The Syntactic Ability of A Child with Listening Disability: A Case Study of Ezra)." Kandai 16, no. 1 (June 1, 2020): 139. http://dx.doi.org/10.26499/jk.v16i1.1470.

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Bahasa sebagai instrumen komunikasi berperan dalam menyampaikan pesan dari penutur kepada petuturnya. Salah satu faktor yang mendukung lancarnya komunikasi menggunakan bahasa adalah susunan kalimat atau sintaksis yang benar. Tulisan ini bertujuan mendeskripsikan kemampuan sintaksis Ezra setelah menjalani terapi wicara selama satu tahun. Subyek penelitian adalah seorang anak berusia tujuh tahun dengan gangguan pendengaran berat (kanan 95 dB, kiri 85 dB), bernama Ezra. Data diperoleh dengan cara merekam dan mencatat ujaran-ujaran yang diucapkan Ezra. Data berupa ujaran dianalisis menggunakan teori sintaksis bahasa Indonesia oleh Chaer (2009). Hasil penelitian menunjukkan bahwa Ezra dapat mengungkapkan keinginan, kemampuan, dan kesukaannya menggunakan pola kalimat dasar S+Adverbial+P, S+Adverbial+P+O, dan S+P+O. Dalam mengungkapan aktivitas yang sudah dia lakukan, Ezra menggunakan pola yang terbalik antara predikat dan adverbial “sudah”. Ezra belum bisa merespon pertanyaan dengan benar. Ini dapat dilihat dari jawaban yang diberikan tidak relevan dengan pertanyaan. Dalam mengungkapkan pertanyaan, Ezra cenderung menggunakan kata benda sebagai pengganti kata kerja.Language as an instrument of communication plays a role in conveying messages from speakers to their listeners. One of the factors that support the smooth communication using language is the correct sentence structure or syntax. This paper aims to describe the syntactic abilities of Ezra after undergoing speech therapy for one year. The study subjects were a 7-year-old child with severe hearing loss (right 95 dB, left 85 dB), named Ezra. Data obtained by recording and recording utterances uttered by Ezra. Data in the form of speech are analyzed using the syntactic theory of Indonesian Chaer (2009). The results showed that Ezra could express his desires, abilities, and preferences using basic sentence patterns S + Adverbial + P, S + Adverbial + P + O, and S + P + O. In expressing the activities that he has done, Ezra uses an inverse pattern between predicate and adverbial "sudah". Ezra hasn't been able to respond to questions correctly. This can be seen from the answers given that are not relevant to the question. In expressing the question Ezra tends to use nouns instead of verbs.

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4

Carlson Hasler, Laura. "The Cited Documents of Ezra-Nehemiah: Does Their Authenticity Matter?" Biblical Interpretation 27, no. 3 (November 1, 2019): 372–89. http://dx.doi.org/10.1163/15685152-00273p04.

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AbstractDetermining the authenticity of Ezra-Nehemiah’s sources was a central question among scholars more than a century ago and remains so today. In this article, I explore why posing questions of authenticity about the source documents endures as a mainstay of Ezra-Nehemiah scholarship and argue that the implications of the authenticity question are frequently overstated. This overstatement reveals a prevailing scholarly instinct to separate “the real” from “the ideological,” a dichotomy traceable since C.C. Torrey’s Ezra Studies. Using Ezra 4 as an example, I argue that determining the authenticity of Ezra-Nehemiah’s source documents is not a worthy litmus test of historical-critical scholarship. Instead, considering how Ezra 4 resembles a space of collection rather than a linear story collapses methodological boundaries, calling into question the usefulness of categories like authenticity and fabrication in our understanding of Ezra-Nehemiah and beyond.

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5

Smit, Peter-Ben. "Reaching for the Tree of Life: The Role of Eating, Drinking, Fasting, and Symbolic Foodstuffs in 4 Ezra." Journal for the Study of Judaism 45, no. 3 (July 24, 2014): 366–87. http://dx.doi.org/10.1163/15700631-12340056.

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This paper considers the role of foodstuffs and their (non-)consumption in 4 Ezra. While foodstuffs figure prominently in 4 Ezra, no prior research has been conducted on food and 4 Ezra. The paper argues that both the narrative progression of the work and significant parts of 4 Ezra are expressed through foodstuffs.

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6

Warren, Meredith J. C. "‘My heart poured forth understanding’." Studies in Religion/Sciences Religieuses 44, no. 3 (March 6, 2015): 320–33. http://dx.doi.org/10.1177/0008429814566212.

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This paper argues that 4 Ezra 14 represents the climax of the sensory revelations experienced by Ezra, and as such, that this is the episode which finally facilitates Ezra’s understanding of divine wisdom. In each of episodes one through six Ezra is incapable of making sense of what has been revealed to him, even though Ezra’s sensory revelations escalate throughout the text, from hearing to seeing. It is only when Ezra tastes heavenly food in the final episode, the cup filled with the fiery liquid, that he is able to transcend mortal understanding. I argue that 4 Ezra 14:38–41, where Ezra ingests the liquid from the cup, participates in the hitherto undefined literary trope of hierophagy—food given by an immortal to a mortal which transforms the eater in some way. In tasting the divine liquid, Ezra surpasses ordinary hearing and sight, and consumes God’s meaning directly.

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7

Hogan, Karina Martin. "The Meanings of tôrâ in 4 Ezra." Journal for the Study of Judaism 38, no. 4-5 (2007): 530–52. http://dx.doi.org/10.1163/157006307x236280.

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AbstractTôrâ, rendered as "the law" in the extant versions, is a central theme of 4 Ezra. The author of 4 Ezra had a much broader concept of tôrâ than simply the Mosaic law. While for Ezra it is bound up with the covenant, in Uriel's speeches, tôrâ is a highly abstract concept associated with wisdom, the natural order, and "the way of the Most High." Understanding the term tôrâ broadly as divine "instruction," the author of 4 Ezra extends it to all of Scripture and by implication to the seventy additional books revealed to Ezra in the epilogue.

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Kawai, Yoshikazu, and Naotake Ogasawara. "Bacillus subtilis EzrA and FtsL synergistically regulate FtsZ ring dynamics during cell division." Microbiology 152, no. 4 (April 1, 2006): 1129–41. http://dx.doi.org/10.1099/mic.0.28497-0.

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Previous work has shown that the Bacillus subtilis EzrA protein directly inhibits FtsZ ring assembly, which is required for normal cell division, and that loss of EzrA results in hyperstabilization of the FtsZ polymer in vivo. Here, it was found that in ezrA-disrupted cells, artificial expression of YneA, which suppresses cell division during the SOS response, and disruption of noc (yyaA), which acts as an effector of nucleoid occlusion, resulted in accumulation of multiple non-constricting FtsZ rings, inhibition of cell division, and synthetic lethality. Overexpression of the essential cell division protein FtsL suppressed the effect of ezrA disruption. FtsL overexpression recovered the delayed FtsZ ring constriction seen in ezrA-disrupted wild-type cells. Conversely, the absence of EzrA caused lethality in cells producing a lower amount of FtsL than wild-type cells. It has previously been reported that FtsL is recruited to the division site during the later stages of cell division, although its exact role is currently unknown. The results of this study suggest that FtsL and EzrA synergistically regulate the FtsZ ring constriction in B. subtilis. Interestingly, FtsL overexpression also suppressed the cell division inhibition due to YneA expression or Noc inactivation in ezrA-disrupted cells.

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9

Anderson, G. W., and H. G. M. Williamson. "Ezra-Nehemiah." Vetus Testamentum 38, no. 2 (April 1988): 253. http://dx.doi.org/10.2307/1517669.

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10

Emerton, J. A., and M. E. Stone. "Fourth Ezra." Vetus Testamentum 42, no. 2 (April 1992): 285. http://dx.doi.org/10.2307/1519526.

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11

VAN GROL, Harm W. M. "Ezra 8." Bijdragen 57, no. 4 (December 1, 1996): 362–80. http://dx.doi.org/10.2143/bij.57.4.2002410.

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12

Smith, Gary V. "Ezra–Nehemiah." Bulletin for Biblical Research 30, no. 1 (April 2020): 135–37. http://dx.doi.org/10.5325/bullbiblrese.30.1.0135.

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13

Williamson, H. G. M. "Ezra—Nehemiah." Journal of Jewish Studies 50, no. 2 (October 1, 1999): 318–19. http://dx.doi.org/10.18647/2209/jjs-1999.

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14

Talshir, Z. "Ezra-Nehemiah." Journal of Semitic Studies 47, no. 1 (March 1, 2002): 147–49. http://dx.doi.org/10.1093/jss/47.1.147.

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15

King, Michael, Brita Lindberg-Seyersted, Omar Pound, A. Walton Litz, and Dorothy Pound. "Ezra Pound." Contemporary Literature 27, no. 1 (1986): 127. http://dx.doi.org/10.2307/1208604.

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16

Haeusser, Daniel P., Anna Cristina Garza, Amy Z. Buscher, and Petra Anne Levin. "The Division Inhibitor EzrA Contains a Seven-Residue Patch Required for Maintaining the Dynamic Nature of the Medial FtsZ Ring." Journal of Bacteriology 189, no. 24 (September 14, 2007): 9001–10. http://dx.doi.org/10.1128/jb.01172-07.

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ABSTRACT The essential cytoskeletal protein FtsZ assembles into a ring-like structure at the nascent division site and serves as a scaffold for the assembly of the prokaryotic division machinery. We previously characterized EzrA as an inhibitor of FtsZ assembly in Bacillus subtilis. EzrA interacts directly with FtsZ to prevent aberrant FtsZ assembly and cytokinesis at cell poles. EzrA also concentrates at the cytokinetic ring in an FtsZ-dependent manner, although its precise role at this position is not known. Here, we identified a conserved patch of amino acids in the EzrA C terminus that is essential for localization to the FtsZ ring. Mutations in this patch (designated the “QNR patch”) abolish EzrA localization to midcell but do not significantly affect EzrA's ability to inhibit FtsZ assembly at cell poles. ezrA QNR patch mutant cells exhibit stabilized FtsZ assembly at midcell and are significantly longer than wild-type cells, despite lacking extra FtsZ rings. These results indicate that EzrA has two distinct activities in vivo: (i) preventing aberrant FtsZ ring formation at cell poles through inhibition of de novo FtsZ assembly and (ii) maintaining proper FtsZ assembly dynamics within the medial FtsZ ring, thereby rendering it sensitive to the factors responsible for coordinating cell growth and cell division.

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de Mesnard, Louis. "An Algorithmic Rule to Solve the Extended Ibn Ezra – Rabad Problem: Recursive Constrained Unanimity." Revue d'économie politique Vol. 133, no. 5 (October 31, 2023): 765–90. http://dx.doi.org/10.3917/redp.335.0765.

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Nous examinons la règle d’Ibn Ezra – Rabad historiquement utilisée pour résoudre le problème « d’arbitrage des droits » quand la plus grande des demandes est égale à l’actif. Pour le problème étendu d’Ibn Ezra – Rabad, c.a.d., quand la plus grande des demandes est inférieure à l’actif, nous proposons une typologie des règles de résolution du problème en fonction de leur nature récursive : a) règles non récursives : Attributions Égales sous Contrainte et Pertes Égales sous Contrainte ; b) règles semirécursives : Unanimité sur l’Écart de Réclamation, Dictature sur l’Écart de Réclamation ; c) règles qui combinent les règles non récursives et semi-récursives : Chevauchement Minimal et Chevauchement Minimal Résiduel ; d) règles récursives : aujourd’hui la catégorie est vide ; et e) règles récursives-itératives : la Valeur Généralisée d’Ibn Ezra. Nous proposons alors une règle récursive, l’Unanimité Contrainte Récursive. Comme la Valeur Généralisée d’Ibn Ezra, elle étend la règle d’Ibn Ezra – Rabad et remplit les axiomes d’efficacité et de limitation des créances. Contrairement à la Valeur Généralisée d’Ibn Ezra, elle ne présente pas de problèmes de convergence lorsque la valeur de l’actif est proche du total des demandes. JEL classification : C7, D31

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Chung, Kuei-Min, Hsin-Hsien Hsu, Suresh Govindan, and Ban-Yang Chang. "Transcription Regulation of ezrA and Its Effect on Cell Division of Bacillus subtilis." Journal of Bacteriology 186, no. 17 (September 1, 2004): 5926–32. http://dx.doi.org/10.1128/jb.186.17.5926-5932.2004.

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ABSTRACT The EzrA protein of Bacillus subtilis is a negative regulator for FtsZ (Z)-ring formation. It is able to modulate the frequency and position of Z-ring formation during cell division. The loss of this protein results in cells with multiple Z rings located at polar as well as medial sites; it also lowers the critical concentration of FtsZ required for ring formation (P. A. Levin, I. G. Kurster, and A. D. Grossman, Proc. Natl. Acad. Sci. USA 96:9642-9647, 1999). We have studied the regulation of ezrA expression during the growth of B. subtilis and its effects on the intracellular level of EzrA as well as the cell length of B. subtilis. With the aid of promoter probing, primer extension, in vitro transcription, and Western blotting analyses, two overlapping σA-type promoters, P1 and P2, located about 100 bp upstream of the initiation codon of ezrA, have been identified. P1, supposed to be an extended −10 promoter, was responsible for most of the ezrA expression during the growth of B. subtilis. Disruption of this promoter reduced the intracellular level of EzrA very significantly compared with disruption of P2. Moreover, deletion of both promoters completely abolished EzrA in B. subtilis. More importantly, the cell length and percentage of filamentous cells of B. subtilis were significantly increased by disruption of the promoter(s). Thus, EzrA is required for efficient cell division during the growth of B. subtilis, despite serving as a negative regulator for Z-ring formation.

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Jones, Christopher M. "Embedded Written Documents as Colonial Mimicry in Ezra-Nehemiah." Biblical Interpretation 26, no. 2 (May 7, 2018): 158–81. http://dx.doi.org/10.1163/15685152-00262p02.

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The unity of the final form of Ezra-Nehemiah has long been the consensus position among scholars in the field. This article challenges that consensus by comparing and contrasting the use of embedded written documents in Ezra 7 and Nehemiah 10 through the theoretical lens of colonial mimicry. I argue that the Artaxerxes rescript in Ezra 7 strategically mimics imperial discourse by assuming that propagandistic Persian rhetoric to Babylon and Egypt should also naturally apply to Yehud despite its peripheral status. By contrast, Nehemiah 10 invokes indigenous Judean writing to challenge the legitimacy of imperial domination. The sharply differing political programs articulated by these two texts, combined with literary and manuscript evidence from antiquity, suggests that the canonical book of Ezra-Nehemiah is an outlier among ancient Judean texts in juxtaposing the figures of Ezra and Nehemiah.

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Sinaga, Duma Indah. "Kekudusan dan Kemurnian:." CARAKA: Jurnal Teologi Biblika dan Praktika 4, no. 2 (November 23, 2023): 208–24. http://dx.doi.org/10.46348/car.v4i2.182.

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This paper seeks to analyze two integration strategies of the Israelites with other nation in two post-exilic priestly traditions, namely Leviticus 19 and Ezra 6. In this integration effort, Leviticus 19 uses the theme of holiness while Ezra 6 uses the theme of purity. This paper will show that although these are mutually supportive and not contradictory terms, there are extreme differences in usage in Leviticus 19 and Ezra 6. This extreme usage leads to a very different nature of integration between Leviticus 19 and Ezra 6. Leviticus 19 promotes ethically-based integration, while Ezra 6 promotes cult-based integration. This fundamental difference at the same time indicates a change or development of thought in the priestly tradition. Using a literature based qualitative research, this paper will show two integration strategies in the two post-exilic priestly tradition.

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Bell, Ian F. A. "Ezra Pound's Chinese Friends by Zhaoming Qian, Ezra Pound." Modern Language Review 104, no. 1 (2009): 188–90. http://dx.doi.org/10.1353/mlr.2009.0145.

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22

Olyan, Saul. "Purity Ideology in Ezra-Nehemiah as a Tool to Reconstitute the Community." Journal for the Study of Judaism 35, no. 1 (2004): 1–16. http://dx.doi.org/10.1163/157006304772913050.

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AbstractResponding to recent treatments of purity and impurity in Ezra-Nehemiah by J. Klawans and C. Hayes, the author argues that Ezra-Nehemiah's purity ideology is innovative and distinct, drawing upon a variety of precedents from both the "moral" and "ritual" impurity traditions. The purity ideology of Ezra-Nehemiah functions as one of several significant tools used to reconfigure the Judean community through the redefinition of who is a Judean and the expulsion of those classed as aliens. The author explores the rhetoric of purity and pollution in Ezra-Nehemiah from the perspective of the work in its final form and that of the text's hypothetical sources.

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Byun, Paul. "Confused Language in Ezra 10:44." Vetus Testamentum 73, no. 2 (May 13, 2022): 208–19. http://dx.doi.org/10.1163/15685330-bja10101.

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Abstract Ezra 10:44 has been known to be notoriously difficult to translate due to its awkward syntax and unconventional use of words. Contrary to various scholarly assessments, this article will argue that the author deliberately constructed this verse in a confusing manner. The context of Ezra 10 and the wordplay embedded within the verse all point towards the fact that Ezra 10:44 is an example of confused language. The use of confused language, thus, suggests that the ending of Ezra is purposely not made clear. The reader is left with no clarity as to the eventual outcome of the foreign wives and their children .

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Bergren, Theodore A. "“Mother Church” as a “Dove” in 5 Ezra , Cyprian, and the Tabarka Mosaics." Journal of Early Christian Studies 32, no. 2 (June 2024): 231–67. http://dx.doi.org/10.1353/earl.2024.a929879.

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Abstract: 5 Ezra ( 2 Esdras 1–2) is an early Christian pseudepigraphon. 5 Ezra 2.15–32 constitutes an exhortative encomium delivered by God to an unnamed “mother.” Comparison of the language and rhetoric of this encomium with Cyprian’s (fl. 245–58) descriptions of “Mother Church” suggests that the author of 5 Ezra was familiar with Cyprian’s oeuvre and that the “mother” of 5 Ezra 2.15–32 is intended to represent Mother Church. 5 Ezra 2.15a reads: “Good mother, embrace your children. Give them happiness like the dove that leads forth her children.” This metaphorical characterization of the mother/Church as a “dove” recalls two Cyprianic passages in which he comments on Song of Songs 6.9: “My dove is one, my perfect one. She is the only one of her mother.” Cyprian interprets the Song of Songs, a romantic/erotic interchange between male and female, as a dialogue between Christ and the Church. Thus, he views Song 6.9 as an address by Christ to the Church, identifying the Church as a “dove.” I suspect that Cyprian’s exegesis inspired the metaphor in 5 Ezra 2.15a. These observations find corroboration in several mosaics excavated in the North African port city of Thabraca. Most important for our purposes is a fifth-century sepulchral mosaic, dubbed the “Mother Church” mosaic. This mosaic includes a panel depicting a row of six birds. The two left-most birds, probably male and female doves, face one another, while the remaining four trail to the right. Artistic analysis of the panel, combined with data gleaned from another of Cyprian’s writings, suggests that the dove pair represents Christ and the Church, as put forth in Cyprian’s exegesis. Likewise, the four trailing birds represent fledglings following their “mother,” as represented in 5 Ezra 2.15a. I conclude that the “Mother Church” mosaic reflects the influence of both Cyprian and 5 Ezra .

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Шаблевский, Николай. "Ezra: Former or Writer of the Old Testament Books?" Библия и христианская древность, no. 2(6) (June 17, 2020): 155–66. http://dx.doi.org/10.31802/2658-4476-2020-2-6-155-166.

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Наша заметка посвящена изучению роли Ездры при формировании корпуса книг Ветхого Завета. Отчасти информация об этом встречается в канонической Книге Ездры. Как выяснилось, среди грекоязычных экзегетов бытовало мнение, что Ездра был скорее кодификатором Священного Писания, в то время как в восточносирийском толковании (в частности, у Ишо‘дада Мервского) считалось, что Ездра написал заново сгоревшее Писание «из своего сердца». Интерпретация Ишо‘дада основана, очевидно, на сирийской версии 4й Книги Ездры. Our note is devoted to the study of the role of Ezra in the formation of the corpus of books of the Old Testament. Partly information about this hinted in the canonical Book of Ezra. As it found out, among Greek exegetes were opinion that Ezra was more likely a codifier of the Holy Scriptures, while in the East Syrian interpretation (especially, in the work of Išo‘dad of Merv) were think that Ezra wrote the burnt Scripture ‘from his heart’. The interpretation of Išo‘dad is based, as it evidence, on the Syriac version of the 4th Book of Ezra.

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Шаблевский, Николай. "Ezra: Former or Writer of the Old Testament Books?" Библия и христианская древность, no. 2(6) (June 17, 2020): 155–66. http://dx.doi.org/10.31802/2658-4476-2020-2-6-155-166.

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Наша заметка посвящена изучению роли Ездры при формировании корпуса книг Ветхого Завета. Отчасти информация об этом встречается в канонической Книге Ездры. Как выяснилось, среди грекоязычных экзегетов бытовало мнение, что Ездра был скорее кодификатором Священного Писания, в то время как в восточносирийском толковании (в частности, у Ишо‘дада Мервского) считалось, что Ездра написал заново сгоревшее Писание «из своего сердца». Интерпретация Ишо‘дада основана, очевидно, на сирийской версии 4й Книги Ездры. Our note is devoted to the study of the role of Ezra in the formation of the corpus of books of the Old Testament. Partly information about this hinted in the canonical Book of Ezra. As it found out, among Greek exegetes were opinion that Ezra was more likely a codifier of the Holy Scriptures, while in the East Syrian interpretation (especially, in the work of Išo‘dad of Merv) were think that Ezra wrote the burnt Scripture ‘from his heart’. The interpretation of Išo‘dad is based, as it evidence, on the Syriac version of the 4th Book of Ezra.

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Blenkinsopp, Joseph. "Trito-Isaiah (Isaiah 56-66) and the gôlāh group of Ezra, Shecaniah, and Nehemiah (Ezra 7-Nehemiah 13): Is there a connection?" Journal for the Study of the Old Testament 43, no. 4 (June 2019): 661–77. http://dx.doi.org/10.1177/0309089218778589.

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This essay addresses the issue of a possible connection between Trito-Isaiah and Ezra-Nehemiah, in the sense of the former promoting or opposing the agenda of Ezra, Nehemiah, and the gôlāh group associated with them. The first stage is to determine the dating of the relevant texts. According to the biblical dating, the activity of Ezra and Nehemiah falls within the quarter-century 458–432 BC. Some of the more significant textual components of Trito-Isaiah—the communal lament of Isa 63:7-64:11, the anti-Edomite polemic in Isa 63:1-6, and especially the core section 60-62—are manifestly earlier. The most prominent themes in Isaiah 56-66—Zion and the Servants of the Lord—are absent from Ezra-Nehemiah. In Ezra 9:4 and 10:3, the hărēdim are dominant, while those of Isaiah 66:2,5 are a despised and rejected group, probably identical to the Servants of the Lord of Isa 65:8-16 and 66:14-16.

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SUSANTO, EZRA RESHYON. "Perencanaan Arsitektur Enterprise Mengunakan Kerangka Kerja TOGAF ADM Pada Toko Ezra Computer." JATISI (Jurnal Teknik Informatika dan Sistem Informasi) 9, no. 4 (December 13, 2022): 3159–69. http://dx.doi.org/10.35957/jatisi.v9i4.2774.

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Toko Ezra Computer adalah sebuah toko yang bergerak dibidang penjualan, komputer, laptop, dan sparepart. Dalam proses bisnis Toko Ezra Computer masih belum ada sistem informasi, sehingga dalam proses penjualannya seringkali terjadi kesalahan Dalam pembuatan nota yang diakibatkan oleh human error. Diantaranya seperti salah penulisan tanggal pembelian dan jenis barang. Atau bahkan nota hilang dan tidak dapat ditemukan kembali. maka dari itu diperlukan sebuah perencanaan sistem informasi yang nantinya dapat digunakan oleh pemilik untuk mengimplementasikan. Perencanaan pada penelitian ini mengunakan kerangka kerja TOGAF ADM yang terdiri dari 8 fase yang berguna dalam merencanakan arsitektur enterprise, namun pada penelitian ini hanya akan mengunakan 4 fase yang mana di sesuaikan dengan keperluaan dalam proses perencanaan pada toko Ezra Computer. Dengan adanya penelitian ini diharapkan dapat memeberikan hasil sebuah rencana arsitektur enterprise yang dapat berguna bagi Toko Ezra Computer dalam penerapan sistem informasi dalam proses bisnisnya. Perencanaan arsitektur enterprise ini menghasilkan hasil berupa dokumen blueprint yang berguna untuk bahan acuan dalam mengembangkan Teknologi pada proses bisnis Toko Ezra Computer.

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29

Naranjo Boza, Nicolás. "*Deformación y cambios en esencia al “Cántico de las criaturas” de san Francisco de Asís en la versión de Ezra Pound." Íkala, Revista de Lenguaje y Cultura 11, no. 1 (November 8, 2006): 33–72. http://dx.doi.org/10.17533/udea.ikala.2780.

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This is a detailed commentary and criticism of Ezra Pound's English version of Saint Francis of Assisi's The Canticle of the Creatures. The ideas behind Ezra Pound's version are approached, as well as the context of the original religious poem. Charts are used to collate the metrics of the original and those of the version to prove that Ezra Pound altered and drastically affected the poem's form and content. Received: 27-01-06 / Accepted: 18-06-06 How to reference this article: Naranjo Boza. N. (2006). Deformación y cambios en esencia al “Cántico de las criaturas” de san Francisco de Asís en la versión de Ezra Pound. Íkala. 11(1), pp. 33 – 72

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De Troyer, Kristin. "Zerubbabel and Ezra: a Revived and Revised Solomon and Josiah? a Survey of Current 1 Esdras Research." Currents in Biblical Research 1, no. 1 (October 2002): 30–60. http://dx.doi.org/10.1177/1476993x0200100103.

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After an introduction into the history of the research, this article reviews commentaries and studies written in the 1980s on Ezra-Nehemiah and Chronicles, focusing on 1 Esdras. It reviews the contributions dealing with 1 Esdras that were written in the 1990s, then offers some remarks on Qumran research and Ezra Studies. This article presents the author's perspective: that the author of the Vorlage of 1 Esdras compiled the story using 2 Chronicles 35-37, Ezra-Nehemiah, and 2 Kings 22 and its paral lels. The author of 1 Esdras inserted the Three Youths Story, reorganized the letters, added Nehemiah 8, and presented the authorial perspective in 1 Esd. 1.21-22, offering an alternative to the biblical Ezra-Nehemiah story.

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Shindang, Daniel Luther. "Pernikahan Beda Agama: Tafsir Ideologis Ezra 10: 1-44 dengan Lensa Pluralisme Agama." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 3, no. 2 (December 30, 2021): 142–54. http://dx.doi.org/10.37429/arumbae.v3i2.704.

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In today's context, the level of religious intermarriage is increasingly questionable and negative. Even such negative imagery is legitimized by bible texts, for one thing: Ezra 10: 1-44. The text of Ezra 10: 1-44 explicitly shows Ezra's action against intermarriage between the Israelites and foreign nations. Such resistance is based on understanding that when the Israelites mix with foreigners their allegiance to YHWH is eroded. This post is the result of ideological criticism with a pluralism perspective on Ezra 10: 1-44. Interpretations reveal that the prevailing ideology that represented Ezra 10: 1-44 was the attempt to maintain the purity of the cult YHWH. Thus, the writer finds it necessary to do a dialectic with the problem of religious interfaith that takes place in today's context. The dialectic done was to find a correlation between the context of Ezra and current readers. On the other hand, based on the ideological theories of sheila brigs and Robert Setio, the writer offers a counter-ideology, producing a theological offer in the plural context of Indonesia.

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Leuchter, Mark. "The Exegesis of Jeremiah in and beyond Ezra 9-10." Vetus Testamentum 65, no. 1 (January 28, 2015): 62–80. http://dx.doi.org/10.1163/15685330-12341179.

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It is generally recognized that the prohibition against marriage with “foreign” women in Ezra 9-10 reflects a view among the repatriated gola community in Persian Yehud that non-repatriated Jewish groups should be viewed as ethnic outsiders; the chapters draw from Pentateuchal legal traditions (especially Deuteronomy) to justify this position. Several scholars have noted that this partisan/sectarian ideology has roots in the Ezekiel tradition, which informs much of Ezra 7-Nehemiah 13. Nevertheless, a direct antecedent for identifying the homeland women as “foreign” may be found in the book of Jeremiah, which served as the hermeneutical key for the exegetical goals of Ezra 9-10. This connection was recognized by the later Aaronide authors of Ezra 1-6, who amplified and redirected the implications of this relationship by inaugurating their addition to the corpus with a reference to Jeremiah’s oracles. By so doing, they extended Aaronide hegemony over Ezra 7-Nehemiah 13, incorporating it and its exegetical engagement of prophetic material into their own priestly-scribal curriculum.

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Donnelly, Steven. "The Forging of a Tradition: The Hebrew Bible, Ezra the Scribe, and the Corruption of Jewish Monotheism According to the Writings of al-Ṭabarī, al-Thaʿlabī, and Ibn Ḥazm." Biblical Annals 13, no. 2 (April 26, 2023): 225–49. http://dx.doi.org/10.31743/biban.14511.

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A widely distributed religious legend maintains that Ezra the scribe rewrote the Hebrew Bible sometime during the post-exilic period. The story is interpreted differently among its varying iterations. Some accounts view Ezra’s recovery of the Scriptures as an act of divine wonder while other versions insist that Ezra’s hand distorted the biblical text. Both outlooks are present in medieval Islamic writings. This article considers the polemical approach of three Muslim authors (e.g., al-Ṭabarī, al-Thaʿlabī, and Ibn Ḥazm) and their portraits of Ezra, including his role that led to a purported compromise of Jewish monotheism. The article explores Ibn Ḥazm’s claim that Ezra the scribe corrupted the biblical text. Several sources are examined (e.g., 4 Ezra, Porphyry, Justin Martyr, a Samaritan liturgical imprecation, and diverse rabbinic traditions) as plausible support for the charge that Ezra corrupted the Scriptures. A tale from Avot d’Rabbi Natan that features Ezra’s alleged scribal dots is posited as a reasonable source for the comment. Given Ibn Ḥazm’s interpretive outlook and Ezra’s prominent role in the story, the dots offer a new and sensible explanation.

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Campbell, Warren C. "Inverted Hybridities: Reactions to Imperialism in Select Pseudepigraphic Ezra Materials." Journal for the Study of the Pseudepigrapha 27, no. 3 (March 2018): 205–34. http://dx.doi.org/10.1177/0951820718771237.

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This article examines both 4 and 5 Ezra as two textual reactions to Roman imperialism utilizing Homi Bhabha's notion of ‘hybridity’. The central argument offered here is that 4 and 5 Ezra both exemplify resistance to and affiliation with the discourse of dominance integral to imperial ideology. Such reactions are, however, inverted. On the one hand, 4 Ezra primarily offers a theodicean resistance to the destruction of the Second Temple during the First Jewish Revolt (66–70 CE), but relies upon essentialized binaries integral to a colonial discourse of domination. On the other hand, 5 Ezra advances a notion of religious replacement in the aftermath of the Bar Kokhba revolt (132–135 CE); an expression of dominance that is simultaneously a strategy of communal preservation arising from a position of proximity to a Jewish heritage.

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Min, Kyung Jin. "Ezra, without Nehemiah?" Mission and Theology 36 (June 30, 2015): 75. http://dx.doi.org/10.17778/cwmputs.2015.2.75.

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Brown, Valerie J. "Myron Ezra Wegman." American Journal of Public Health 95, no. 8 (August 2005): 1309–11. http://dx.doi.org/10.2105/ajph.2005.066555.

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Williamson, H. G. M., and D. J. A. Clines. "Ezra, Nehemiah, Esther." Vetus Testamentum 35, no. 3 (July 1985): 375. http://dx.doi.org/10.2307/1517953.

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Emerton, J. A., and H. G. M. Williamson. "Ezra and Nehemiah." Vetus Testamentum 38, no. 1 (January 1988): 128. http://dx.doi.org/10.2307/1518138.

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Dearman, Andrew. "Ezra & Nehemiah." Horizons in Biblical Theology 31, no. 1 (2009): 85–86. http://dx.doi.org/10.1163/187122009x425676.

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Rogers, Gayle. "Ezra Pound, «lopista»." Anuario Lope de Vega Texto literatura cultura 22 (January 20, 2016): 217. http://dx.doi.org/10.5565/rev/anuariolopedevega.145.

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Laughlin, James. "Fidelio: Ezra Pound." Grand Street, no. 57 (1996): 179. http://dx.doi.org/10.2307/25008068.

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Zhu, Chungeng. "Ezra Pound's Confucianism." Philosophy and Literature 29, no. 1 (2005): 57–72. http://dx.doi.org/10.1353/phl.2005.0016.

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DeRoche, Michael. "Ezra and Nehemiah." Studies in Religion/Sciences Religieuses 29, no. 2 (June 2000): 259–60. http://dx.doi.org/10.1177/000842980002900243.

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Mueller, James R., and Theodore A. Bergren. "Bergren, "Fifth Ezra"." Jewish Quarterly Review 85, no. 3/4 (January 1995): 449. http://dx.doi.org/10.2307/1454739.

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Beasley, R. "Ezra Pound's Whistler." American Literature 74, no. 3 (September 1, 2002): 485–516. http://dx.doi.org/10.1215/00029831-74-3-485.

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Maceira, Karen. "Poem: Ezra Reading." English Journal 103, no. 6 (July 1, 2014): 10. http://dx.doi.org/10.58680/ej201425765.

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Thompson, Alden, and Michael Edward Stone. "Fourth Ezra: A Commentary on the Book of Fourth Ezra." Journal of Biblical Literature 111, no. 2 (1992): 333. http://dx.doi.org/10.2307/3267557.

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Jones, E. Allen. "Who is the holy seed?: Purity and identity in the Restoration Community." Journal for the Study of the Old Testament 45, no. 4 (May 31, 2021): 515–34. http://dx.doi.org/10.1177/0309089220963428.

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Interpreters often note the way in which the phrase ‘holy seed’ links Isa. 6.13 and Ezra 9.2. However, few explore how these texts apply the phrase to different communities/groups of people in ancient Judah. In Isaiah, the holy seed is the remnant in the land following the exile, whereas in Ezra, those returning from Babylon take the mantel for themselves. This essay, then, proceeds in three phases: first, it considers the function of Isa. 6.13 within the context of Isaiah’s call narrative, which helps situate Isaiah’s reference to the holy seed. Second, the study turns to Ezra 9.2 and examines how its reference to the holy seed operates in the Restoration narrative. Finally, the essay explores how this analysis of Isa. 6 and Ezra 9 clarifies our understanding of how these texts may have engaged each other in the early Restoration period.

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Awijaya, Agetta Putri. "Eksklusivisme dan Radikalisme dalam Kitab Ezra." Indonesian Journal of Theology 7, no. 2 (June 18, 2020): 111–34. http://dx.doi.org/10.46567/ijt.v7i2.134.

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Kisah perjalanan Israel dalam kitab Ezra menyediakan pemaparan mengenai bagaimana eksklusivisme dan radikalisme dapat tumbuh dalam diri kelompok Israel yang kembali dari tanah pembuangan bersama Ezra. Dengan memberi perhatian pada dinamika sosial dan politik yang melatarbelakangi penulisan kitab ini, pembaca akan menemukan bagaimana situasi yang terjadi saat itu memunculkan persoalan terkait identitas dalam diri kelompok Ezra dan pada akhirnya mengubah kelompok tersebut menjadi eksklusif dan radikal. Artikel ini berisi penggalian konteks sosial dan politik kitab Ezra, serta kritik terhadap sudut pandang penulis kitab ini. Penggalian tersebut bertujuan untuk menemukan bagaimana eksklusivisme dan radikalisme dapat lahir dalam periode pascapembuangan. Melalui pembacaan kritis ini, pembaca, khususnya orang-orang Kristen di Indonesia dapat melihat bagaimana benih-benih eksklusivisme dan radikalisme tumbuh dalam suatu kelompok tertentu dan bagaimana mencegah benih-benih tersebut menyebabkan konflik demi mempertahankan kesatuan dalam keberagaman di Indonesia [cf. Bhinneka Tunggal Ika].

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Gauger, Jörg-Dieter. "Antiochos III. und Artaxerxes: Der Fremdherrscher als Wohltäter." Journal for the Study of Judaism 38, no. 2 (2007): 196–225. http://dx.doi.org/10.1163/157006307x180183.

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AbstractAfter Cyrus, there were specifically two foreign rulers over Palestine to which close and positive relationships towards the Jews were ascribed: Antiochus III (Ant. 12.138-153) and, according to Ezra 7:12ff, Artaxerxes (which one cannot be identified). However, the literary "letters" attributed to them are most likely Jewish fictions/falsifications from the 1st century B.C.E. or later. Darius' letter to Gadatas should also be considered as fictitious, since the parallel with Ezra 7:12 does not hold, and there are good reasons to question the authenticity of the "records" of Ezra 4-6.

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Journal articles on the topic 'Ezra'

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