Passage
Ezra himself hath come up from Babylon, and he <FI>is<Fi> a scribe ready in the law of Moses, that Jehovah God of Israel gave, and the king giveth to him--according to the hand of Jehovah his God upon him--all his request.
Ezra himself hath come up from Babylon, and he <FI>is<Fi> a scribe ready in the law of Moses, that Jehovah God of Israel gave, and the king giveth to him--according to the hand of Jehovah his God upon him--all his request.
Ezra 7:4 son of Zerahiah, son of Uzzi, son of Bukki,
Ezra 7:5 son of Abishua, son of Phinehas, son of Eleazar, son of Aaron the head priest;
Ezra 7:6 Ezra himself hath come up from Babylon, and he <FI>is<Fi> a scribe ready in the law of Moses, that Jehovah God of Israel gave, and the king giveth to him--according to the hand of Jehovah his God upon him--all his request.
Ezra 7:7 And there go up of the sons of Israel, and of the priests, and the Levites, and the singers, and the gatekeepers, and the Nethinim, unto Jerusalem, in the seventh year of Artaxerxes the king.
Ezra 7:8 And he cometh in to Jerusalem in the fifth month, that <FI>is in<Fi> the seventh year of the king,
The verse centers on "ezra", "himself", "hath", "come", "babylon", "scribe", "ready", and "moses". It is saying that the verse draws attention to "ezra" and "himself", so its meaning should be read from those terms before moving to application.
The nearby context moves from verse 5's "son of Abishua son of Phinehas son..." into verse 7's "And there go up of the sons...", so "ezra" and "himself" belong inside that flow. In Ezra context, the local focus is covenant, worship, and faithfulness.
A plain takeaway is to answer the verse's own emphasis on "ezra" and "himself" with trust shaped by these words, not by a vague optimism outside the passage.