Teks -- Ezra 2:1-70 (NET)

The Names of the Returning Exiles

2:1 These are the people of the province who were going up, from the captives of the exile whom King Nebuchadnezzar of Babylon had forced into exile in Babylon. They returned to Jerusalem and Judah, each to his own city. 2:2 They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of Israelites was as follows: 2:3 the descendants of Parosh: 2,172; 2:4 the descendants of Shephatiah: 372; 2:5 the descendants of Arah: 775; 2:6 the descendants of Pahath-Moab (from the line of Jeshua and Joab): 2,812; 2:7 the descendants of Elam: 1,254; 2:8 the descendants of Zattu: 945; 2:9 the descendants of Zaccai: 760; 2:10 the descendants of Bani: 642; 2:11 the descendants of Bebai: 623; 2:12 the descendants of Azgad: 1,222; 2:13 the descendants of Adonikam: 666; 2:14 the descendants of Bigvai: 2,056; 2:15 the descendants of Adin: 454; 2:16 the descendants of Ater (through Hezekiah): 98; 2:17 the descendants of Bezai: 323; 2:18 the descendants of Jorah: 112; 2:19 the descendants of Hashum: 223; 2:20 the descendants of Gibbar: 95. 2:21 The men of Bethlehem: 123; 2:22 the men of Netophah: 56; 2:23 the men of Anathoth: 128; 2:24 the men of the family of Azmaveth: 42; 2:25 the men of Kiriath Jearim, Kephirah and Beeroth: 743; 2:26 the men of Ramah and Geba: 621; 2:27 the men of Micmash: 122; 2:28 the men of Bethel and Ai: 223; 2:29 the descendants of Nebo: 52; 2:30 the descendants of Magbish: 156; 2:31 the descendants of the other Elam: 1,254; 2:32 the descendants of Harim: 320; 2:33 the men of Lod, Hadid, and Ono: 725; 2:34 the men of Jericho: 345; 2:35 the descendants of Senaah: 3,630. 2:36 The priests: the descendants of Jedaiah (through the family of Jeshua): 973; 2:37 the descendants of Immer: 1,052; 2:38 the descendants of Pashhur: 1,247; 2:39 the descendants of Harim: 1,017. 2:40 The Levites: the descendants of Jeshua and Kadmiel (through the line of Hodaviah): 74. 2:41 The singers: the descendants of Asaph: 128. 2:42 The gatekeepers: the descendants of Shallum, the descendants of Ater, the descendants of Talmon, the descendants of Akkub, the descendants of Hatita, and the descendants of Shobai: 139. 2:43 The temple servants: the descendants of Ziha, the descendants of Hasupha, the descendants of Tabbaoth, 2:44 the descendants of Keros, the descendants of Siaha, the descendants of Padon, 2:45 the descendants of Lebanah, the descendants of Hagabah, the descendants of Akkub, 2:46 the descendants of Hagab, the descendants of Shalmai, the descendants of Hanan, 2:47 the descendants of Giddel, the descendants of Gahar, the descendants of Reaiah, 2:48 the descendants of Rezin, the descendants of Nekoda, the descendants of Gazzam, 2:49 the descendants of Uzzah, the descendants of Paseah, the descendants of Besai, 2:50 the descendants of Asnah, the descendants of Meunim, the descendants of Nephussim, 2:51 the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur, 2:52 the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha, 2:53 the descendants of Barkos, the descendants of Sisera, the descendants of Temah, 2:54 the descendants of Neziah, and the descendants of Hatipha. 2:55 The descendants of the servants of Solomon: the descendants of Sotai, the descendants of Hassophereth, the descendants of Peruda, 2:56 the descendants of Jaala, the descendants of Darkon, the descendants of Giddel, 2:57 the descendants of Shephatiah, the descendants of Hattil, the descendants of Pokereth-Hazzebaim, and the descendants of Ami. 2:58 All the temple servants and the descendants of the servants of Solomon: 392. 2:59 These are the ones that came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify their family connection or their ancestry, as to whether they really were from Israel): 2:60 the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda: 652. 2:61 And from among the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite and was called by that name). 2:62 They searched for their records in the genealogical materials, but did not find them. They were therefore excluded from the priesthood. 2:63 The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim. 2:64 The entire group numbered 42,360, 2:65 not counting their male and female female servants, who numbered 7,337. They also had 200 male and female singers 2:66 and 736 horses, 245 mules, 2:67 435 camels, and 6,720 donkeys. 2:68 When they came to the Lord’s temple in Jerusalem, some of the family leaders offered voluntary offerings for the temple of God in order to rebuild it on its site. 2:69 As they were able, they gave to the treasury for this work 61,000 drachmas of gold, 5,000 minas of silver, and 100 priestly robes. 2:70 The priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel lived in their towns.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Ezr 2:1 - The province

Of Judah, called a province, Ezr 5:8. And he calls it thus emphatically to mind himself and his brethren of that sad change which their sins had made among them, that from an illustrious, independent, and formidable kingdom, were fallen to be an obscure, servile, and contemptible province, first under the Chaldeans, and now under the Persians.

Wesley: Ezr 2:2 - Who came, &c.

_This catalogue, differs in some names and numbers from that Neh. 7:6-64, which might be because several names were given to the same persons; and because of the many changes which might happen in the same families between the time of the first making of this catalogue by Ezra, and the making it anew so many years after.

Wesley: Ezr 2:3 - The children

The posterity, as that word is constantly taken in this catalogue.

Wesley: Ezr 2:3 - Of Parosh

That descend either from Parosh, or from that family whereof Parosh was the chief. And so for the rest.

Wesley: Ezr 2:5 - Seven hundred, &c.

_In Neh 7:10, they were only six hundred and fifty two, it seems seven hundred and seventy five marched out of Babylon, but some of them died, others were hindered by sickness, or other casualties, and so there came only six hundred and fifty two to Jerusalem. And the like is to be said in the like differences: which it suffices to hint once for all.

Wesley: Ezr 2:21 - Beth

lehem - And so these were the remainders of the inhabitants of that city. (And the like may be said of the two following names, Netophah and Anathoth, or others of the like nature.

Wesley: Ezr 2:21 - ) So little was Beth

lehem among the thousands of Judah! Yet thence must the Messiah arise.

Wesley: Ezr 2:39 - Harim

The head of one of the twenty four courses which David appointed, 1Ch 24:8, of all which courses, some observe here are not above four or five that returned. There is another Harim mentioned above, Ezr 2:32, but that was no priest, as this was Ezr 2:36.

Wesley: Ezr 2:43 - Nethinims

Persons devoted to the inferior services of the priests and Levites. Commonly supposed to be the Gibeonites, given, (so their name signifies) by Joshua first, and again by David, when Saul had expelled them, to the priests and Levites, for those services.

Wesley: Ezr 2:55 - Servants

Who had lived in Solomon's family, and after his death, called themselves and their families by that name, esteeming it a great honour that they had been servants to so great a prince.

Wesley: Ezr 2:62 - Genealogy

The Jews were generally very exact in their genealogies from their own choice and interest, that they might preserve the distinctions of the several tribes and families, which was necessary both to make out their titles to offices or inheritances, and to govern themselves thereby in the matter of marriages, and from the special providence of God, that so it might be certainly known of what tribe and family the Messiah was born.

Wesley: Ezr 2:63 - Tirshatha

The governor, Zerubbabel.

Wesley: Ezr 2:63 - With Urim, &c.

That this point which could not be found out by human skill, might be determined by Divine direction. Hereby it appears that the Urim and Thummim were lost in the destruction of the city and temple, tho' the Jews fed themselves with hopes of recovering them, but in vain. And by the want of that oracle, they were taught to expect the great oracle, the Messiah.

Wesley: Ezr 2:64 - The whole, &c.

_The particular sums here recited, come only to twenty and nine thousand eight hundred and eighteen. Unto whom are added in this total sum twelve thousand five hundred and forty two. Which, either were of the other tribes beside Judah and Benjamin: or were such as were supposed to be Israelites, but could not prove their pedigree by their genealogies.

Wesley: Ezr 2:65 - Women

For women as well as men were employed in this exercise in the temple - service.

Wesley: Ezr 2:68 - The house

That is, to the ruins of the house; or to the place were it stood.

Wesley: Ezr 2:69 - Sixty one thousand drams

Sixty one thousand drams of gold amount to something more than so many pounds of our money. So bishop Cumberland, who likewise supposes five thousand pounds of silver, to be about thirty seven thousand pounds sterling.

Wesley: Ezr 2:70 - And all Israel in their cities

And they dwelt in peace, in perfect harmony, a blessed presage of their settlement, as their discord in the latter times of that state, was of their ruin.

JFB: Ezr 2:1 - children of the province

That is, Judea (Ezr 5:8), so called as being now reduced from an illustrious, independent, and powerful kingdom to an obscure, servile, tributary province of the Persian empire. This name is applied by the sacred historian to intimate that the Jewish exiles, though now released from captivity and allowed to return into their own land, were still the subjects of Cyrus, inhabiting a province dependent upon Persia.

JFB: Ezr 2:1 - came again unto Jerusalem and Judah, every one unto his city

Either the city that had been occupied by his ancestors, or, as most parts of Judea were then either desolate or possessed by others, the city that was rebuilt and allotted to him now.

JFB: Ezr 2:2 - Which came with Zerubbabel

He was the chief or leader of the first band of returning exiles. The names of other influential persons who were associated in the conducting of the caravans are also mentioned, being extracted probably from the Persian archives, in which the register was preserved: conspicuous in the number are Jeshua, the high priest, and Nehemiah.

JFB: Ezr 2:3 - The children

This word, as used throughout this catalogue, means "posterity" or "descendants."

JFB: Ezr 2:5 - children of Arah, seven hundred seventy and five

The number is stated in Neh 7:10 to have been only six hundred fifty-two. It is probable that all mentioned as belonging to this family repaired to the general place of rendezvous, or had enrolled their names at first as intending to go; but in the interval of preparation, some died, others were prevented by sickness or insurmountable obstacles, so that ultimately no more than six hundred fifty-two came to Jerusalem.

JFB: Ezr 2:23 - The men of Anathoth

It is pleasant to see so many of this Jewish town returning. It was a city of the Levites; but the people spurned Jeremiah's warning and called forth against themselves one of his severest predictions (Jer 32:27-35). This prophecy was fulfilled in the Assyrian conquest. Anathoth was laid waste and continued a heap of ruins. But the people, having been brought during the captivity to a better state of mind, returned, and their city was rebuilt.

JFB: Ezr 2:36-39 - The priests

Each of their families was ranged under its prince or head, like those of the other tribes. It will be remembered that the whole body was divided into twenty-four courses, one of which, in rotation, discharged the sacerdotal duties every week, and each division was called after the name of its first prince or chief. It appears from this passage that only four of the courses of the priests returned from the Babylonish captivity; but these four courses were afterwards, as the families increased, divided into twenty-four, which were distinguished by the names of the original courses appointed by David [1Ch 23:6-13]. Hence we find the course of Abijah or Abia (1Ch 24:10) subsisting at the commencement of the Christian era (Luk 1:5).

JFB: Ezr 2:55 - The children of Solomon's servants

Either the strangers that monarch enlisted in the building of the temple, or those who lived in his palace, which was deemed a high honor.

JFB: Ezr 2:61-62 - the children of Barzillai

He preferred that name to that of his own family, deeming it a greater distinction to be connected with so noble a family, than to be of the house of Levi. But by this worldly ambition he forfeited the dignity and advantages of the priesthood.

JFB: Ezr 2:63 - Tirshatha

A title borne by the Persian governors of Judea (see also Neh 7:65-70; Neh 8:9; Neh 10:1). It is derived from the Persian torsh ("severe"), and is equivalent to "your severity," "your awfulness."

JFB: Ezr 2:64 - The whole congregation together was forty and two thousand three hundred and threescore

This gross amount is twelve thousand more than the particular numbers given in the catalogue, when added together, come to. Reckoning up the smaller numbers, we shall find that they amount to 29,818 in this chapter, and to 31,089 in the parallel chapter of Nehemiah [see Neh 7:66-69]. Ezra also mentions four hundred ninety-four persons omitted by Nehemiah, and Nehemiah mentions 1765 not noticed by Ezra. If, therefore, Ezra's surplus be added to the sum in Nehemiah, and Nehemiah's surplus to the number in Ezra, they will both become 31,583. Subtracting this from 42,360, there will be a deficiency of 10,777. These are omitted because they did not belong to Judah and Benjamin, or to the priests, but to the other tribes. The servants and singers, male and female, are reckoned separately (Ezr 2:65), so that putting all these items together, the number of all who went with Zerubbabel amounted to fifty thousand, with eight thousand beasts of burden [ALTING, quoted in DAVIDSON'S Hermeneutics].

JFB: Ezr 2:68 - some of the chief of the fathers, when they came to the house of the Lord offered freely for the house of God, &c.

The sight of a place hallowed by the most endearing and sacred associations, but now lying in desolation and ruins, made the wellsprings of their piety and patriotism gush out afresh. Before taking any active measures for providing accommodation to themselves and their families, the chief among them raised a large sum by voluntary contributions towards the restoration of the temple.

JFB: Ezr 2:69 - drams of gold

Rather, "darics," a Persian coin (see on 1Ch 29:7).

JFB: Ezr 2:69 - priests' garments

(compare Neh 7:70). This--in the circumstances--was a very appropriate gift. In general, it may be remarked that presents of garments, or of any other usable commodities, however singular it may seem to us, is in harmony with the established notions and customs of the East.

Clarke: Ezr 2:1 - These are the children of the province

These are the children of the province - That is, of Judea; once a kingdom, and a flourishing nation; now a province, subdued, tributary, and ruined! Behold the goodness and severity of God! Some think Babylon is meant by the province; and that the children of the province means those Jews who were born in Babylon. But the first is most likely to be the meaning, for thus we find Judea styled, Ezr 5:8. Besides, the province is contradistinguished from Babylon even in this first verse, The children of the province - that had been carried away unto Babylon.

Clarke: Ezr 2:2 - Which came with Zerubbabel

Which came with Zerubbabel - There are many difficulties in this table of names; but as we have no less than three copies of it, that contained here from Ezra 2:1-67, a second in Nehemiah 7:6-69, and a third in 1 Esdras 5:7-43, on a careful examination they will be found to correct each other. The versions also, and the Variae Lectiones of Kennicott and De Rossi, do much toward harmonizing the names

Though the sum total at the end of each of these enumerations is equal, namely 42,360, yet the particulars reckoned up make in Ezra only 29,818, and in Nehemiah 31,089. We find that Nehemiah mentions 1765 persons which are not in Ezra, and Ezra has 494 not mentioned by Nehemiah. Mr. Alting thinks that this circumstance, which appears to render all hope of reconciling them impossible, is precisely the very point by which they can be reconciled; for if we add Ezra’ s surplus to the sum in Nehemiah, and the surplus of Nehemiah to the number in Ezra, the numbers will be equal

Thus: -

The number in Ezra	29,818
Surplus in Nehemiah.	1,765
Sum total	31,583
The number in Nehemiah	31,089
The surplus in Ezra	494
Sum total	31,583

If we subtract this sum 31,583 from 42,360, we shall have a deficiency of 10,777 from the numbers as summed up in the text; and these are not named here, either because their registers were not found, or they were not of Judah and Benjamin, the tribes particularly concerned, but of the other Israelitish tribes; see Ezr 2:36.

Clarke: Ezr 2:3 - The children of Parosh

The children of Parosh - Where the word children is found in this table, prefixed to the name of a man, it signifies the descendants of that person, as from Ezra 2:3-21. Where it is found prefixed to a place, town, etc., it signifies the inhabitants of that place, as from Ezr 2:21-35.

Clarke: Ezr 2:21 - The children of Beth-lehem

The children of Beth-lehem - The inhabitants: see before.

Clarke: Ezr 2:33 - The children of Lod, Hadid, and Ono

The children of Lod, Hadid, and Ono - These were cities in the tribe of Benjamin; see on 1Ch 8:12 (note).

Clarke: Ezr 2:36 - The priests

The priests - The preceding list takes in the census of Judah and Benjamin.

Clarke: Ezr 2:55 - The children of Solomon’ s servants

The children of Solomon’ s servants - The Nethinim, and others appointed to do the meaner services of the holy house.

Clarke: Ezr 2:63 - The Tirshatha

The Tirshatha - This is generally supposed to be Nehemiah, or the person who was the commandant; see Neh 8:9; Neh 10:1, for the word appears to be the name of an office. The Vulgate and Septuagint write it Atershatha, the Syriac and Arabic render it the princes of Judah. Some suppose the word to be Persian, but nothing like it of the same import occurs in that language at present. If, as Castel supposed, it signifies austerity, or that fear which is unpressed by the authority of a governor, it may come from ters , Fear, or tersh , Acid, the former from tarsidan , to Fear or Dread

Clarke: Ezr 2:63 - Should not eat of the most holy things

Should not eat of the most holy things - There was a high priest then, but no Urim and Thummim, these having been lost in the captivity.

Clarke: Ezr 2:66 - Their horses - seven hundred, etc.

Their horses - seven hundred, etc. - They went into captivity, stripped of every thing; they now return from it, abounding in the most substantial riches, viz., horses 736, or, according to Esdras, 7036; mules, 245; camels, 435; asses, 6720; besides gold, and silver, and rich stuffs. See below.

Clarke: Ezr 2:69 - Threescore and one thousand drams of gold

Threescore and one thousand drams of gold - דרכמונים darkemonim , drakmons or darics; a Persian coin, always of gold, and worth about 1£. 5s., not less than £76,250 sterling in gold

Clarke: Ezr 2:69 - Five thousand pounds of silver

Five thousand pounds of silver - מנים manim , manehs or minas. As a weight, the maneh was 100 shekels; as a coin, 60 shekels in value, or about 9£.; 5000 of these manehs therefore will amount to £45,000, making in the whole a sum of about £120,000; and in this are not included the 100 garments for priests

Thus we find that God, in the midst of judgment, remembered mercy, and gave them favor in the land of their captivity.

Clarke: Ezr 2:70 - Dwelt in their cities

Dwelt in their cities - They all went to those cities which belonged originally to their respective families.

Defender: Ezr 2:43 - Nethanims

The Nethanims were an order of servants established by David for the more lowly aspects of the Levitical ministries (Ezr 8:20)."

Defender: Ezr 2:63 - Tirshatha

The "Tirshatha" was the governor appointed by Cyrus, presumably Zerubbabel (Ezr 2:2).

Defender: Ezr 2:63 - Thummim

Evidently, since certain of the returning priests could not verify their right to the office through the remaining genealogies (Ezr 2:61, Ezr 2:62), they were not allowed to function as such until they could demonstrate their divine calling spiritually, though the prophetic gifts associated with the Urim and Thummim (see note on Exo 28:30)."

TSK: Ezr 2:1 - the children // whom Nebuchadnezzar

the children : Ezr 5:8, Ezr 6:2; Neh. 7:6-73; Est 1:1, Est 1:3, Est 1:8, Est 1:11, Est 8:9; Act 23:34

whom Nebuchadnezzar : 2Ki 24:14-16, 2Ki 25:11; 2Chr. 36:1-23; Jer. 39:1-18, 52:1-34; Lam 1:3, Lam 1:5; Lam 4:22; Zep 2:7

TSK: Ezr 2:2 - Zerubbabel // Jeshua // Seraiah // Rehum

Zerubbabel : Ezr 1:11, Sheshbazzar, Neh 7:7; Hag 1:1, Hag 1:12, Hag 1:14, Hag 2:2, Hag 2:4, Hag 2:21; Zec 4:6-10; Mat 1:12, Mat 1:13, Zorobabel

Jeshua : Ezr 3:8, Ezr 3:9, Ezr 4:3, Ezr 5:2; Hag 1:12, Hag 1:14, Hag 2:4; Zec 3:1, Zec 3:3, Zec 3:8, Zec 3:9, Joshua

Seraiah : Neh 7:7, Azariah, Raamiah, Nahamani, Mispereth, Nehum

Rehum : Ezr 4:8

TSK: Ezr 2:3 - children // Parosh

children : The word children, in this table, when prefixed to the name of a man, signifies the descendants of that person, as from verses 3-21; and when prefixed to the name of a town, place, etc., it signifies the inhabitants of that place, as from Ezr 2:21-25.

Parosh : Ezr 8:3, Pharosh, Ezr 10:25; Neh 7:8

TSK: Ezr 2:4 - Shephatiah

Shephatiah : Ezr 8:8; Neh 7:9

TSK: Ezr 2:5 - Arah

Arah : Neh 6:18, Neh 7:10. 652

TSK: Ezr 2:6 - Pahathmoab // Joab

Pahathmoab : Ezr 8:4, Ezr 10:30; Neh 7:11, Neh 7:2,818; Neh 10:14

Joab : Ezr 8:9

TSK: Ezr 2:7 - Elam

Elam : Ezr 2:31, Ezr 8:7, Ezr 10:26; Neh 7:12

TSK: Ezr 2:8 - Zattu

Zattu : Ezr 10:27; Neh 7:13. 845

TSK: Ezr 2:9 - Zaccai

Zaccai : Neh 7:14

TSK: Ezr 2:10 - Bani

Bani : The variation of Bani, בני [Strong’ s H1137], and Binnui, בנוי [Strong’ s H1131], arises from the elision of, ו , wav , but the LXX have here Βανουι , as in the parallel place. Ezr 10:34; Neh 7:15, Binnui. 648

TSK: Ezr 2:11 - Bebai

Bebai : Ezr 8:11, Ezr 10:28; Neh 7:16. 628

TSK: Ezr 2:12 - Azgad

Azgad : Ezr 8:12; Neh 7:17. 2,322

TSK: Ezr 2:13 - Adonikam

Adonikam : Ezr 8:13; Neh 7:18. 667

TSK: Ezr 2:14 - Bigvai

Bigvai : Ezr 8:14; Neh 7:19. 2,067

TSK: Ezr 2:15 - Adin

Adin : Ezr 8:6; Neh 7:20. 655

TSK: Ezr 2:16 - Ater

Ater : Neh 7:21

TSK: Ezr 2:17 - Bezai

Bezai : Neh 7:23. 324

TSK: Ezr 2:18 - Jorah

Jorah : Neh 7:24, Hariph

TSK: Ezr 2:19 - Hashum

Hashum : Ezr 10:33; Neh 7:22. 328

TSK: Ezr 2:20 - Gibbar

Gibbar : Neh 7:25, Gibeon

TSK: Ezr 2:21 - Bethlehem

Bethlehem : 1Ch 2:50-52

TSK: Ezr 2:22 - Netophah

Netophah : 2Sa 23:28; 1Ch 2:54; Neh 7:26. 188, Jer 40:8

TSK: Ezr 2:23 - Anathoth

Anathoth : Jos 21:18; Neh 7:27; Isa 10:30; Jer 1:1, Jer 11:21

TSK: Ezr 2:24 - Azmaveth

Azmaveth : Neh 7:28, Beth-azmaveth

TSK: Ezr 2:25 - Kirjatharim

Kirjatharim : Jos 9:17; Neh 7:29, Kirjath-jearim

TSK: Ezr 2:26 - Ramah

Ramah : Jos 18:24, Jos 18:25; Neh 7:30

TSK: Ezr 2:27 - Michmas

Michmas : 1Sa 13:5, 1Sa 13:23; Isa 10:28, Michmash, Neh 7:31

TSK: Ezr 2:28 - Ai

Ai : Gen 12:8, Hai. Jos 7:2, Jos 8:9, Jos 8:17; Neh 7:33. 133

TSK: Ezr 2:29 - Nebo

Nebo : This Nebo was probably the Nabau which Eusebius and Jerome place eight miles south from Hebron. Num 32:3; Deu 32:49; Neh 7:33; Isa 15:2; Jer 48:1, Jer 48:22

TSK: Ezr 2:30 - Magbish

Magbish : i.e. congregating; crystallizing, [Strong’ s H4019]. The children of Magbish are not named in our present copies of Nehemiah; but the Alexandrian manuscript of the LXX has the same reading as here. Ezr 2:30

TSK: Ezr 2:31 - Elam

Elam : Ezr 2:7; Neh 7:34

TSK: Ezr 2:32 - Harim

Harim : Ezr 10:31; Neh 7:35

TSK: Ezr 2:33 - Lod // Hadid

Lod : 1Ch 8:12; Neh 6:2, Neh 7:37, Neh 11:34, Neh 11:35

Hadid : or, Harid, as it is in some copies, Hadid is probably the Adida of Josephus, and the Maccabees (1Mac Neh 12:38; Neh 13:13), a city situated on a hill in the plain country of Judah, and the Aditha of Eusebius, which he places near Diospolis, Lydda, or Lod.

TSK: Ezr 2:34 - Jericho

Jericho : 1Ki 16:34; Neh 7:36

TSK: Ezr 2:35 - Senaah

Senaah : Neh 7:38, Neh 7:3,930

TSK: Ezr 2:36 - Jedaiah // Jeshua

Jedaiah : 1Ch 9:10, 1Ch 24:7

Jeshua : Ezr 3:9; Neh 7:39

TSK: Ezr 2:37 - Immer

Immer : Ezr 10:20; 1Ch 24:14; Neh 7:40

TSK: Ezr 2:38 - Pashur

Pashur : Ezr 10:22; 1Ch 9:12; Neh 7:41

TSK: Ezr 2:39 - Harim

Harim : Ezr 10:21; 1Ch 24:8; Neh 7:42

TSK: Ezr 2:40 - Hodaviah

Hodaviah : Ezr 3:9, Judah, Neh 7:43, Hodevah

TSK: Ezr 2:41 - Asaph

Asaph : 1Ch 6:39, 1Ch 15:17, 1Ch 25:1, 1Ch 25:2; Neh 7:44, Neh 11:17

TSK: Ezr 2:42 - the porters

the porters : 1Chr. 26:1-19; Neh 7:45. 138

TSK: Ezr 2:43 - Nethinims // Hasupha

Nethinims : Ezr 2:58; 1Ch 9:2; Neh 7:46-56, Neh 10:28

Hasupha : This variation only exists in the translation, the original being written here Husupha, and in the parallel place defectively, Hasupha. Neh 7:46, Hashupha

TSK: Ezr 2:44 - Siaha

Siaha : Sia , סיעא [Strong’ s H5517], is merely a contraction of, סיעהא [Strong’ s H5517], Siaha , by the elision of, ה , hay . Neh 7:47, Sia

TSK: Ezr 2:45 - Lebanah

Lebanah : These variations merely arise from the mutation of, ה , hay , into, א , according to the Chaldee dialect; the original, being respectively לבנה [Strong’ s H3838], Lebanah , and לבנא [Strong’ s H3838] Lebana ; חגבה [Strong’ s H2286], Hagabah , and חגבא [Strong’ s H2286], Hagaba . Neh 7:48, Lebana, Hagaba

TSK: Ezr 2:46 - Shalmai

Shalmai : or, Shamlai, Shamlai, of the Kethiv, is evidently a mistake for Shalmai, as the Keri and LXX have.

TSK: Ezr 2:49 - Paseah

Paseah : Neh 7:51, Phaseah

TSK: Ezr 2:50 - Mehunim

Mehunim : Neh 7:52, Meunim, Nephishesim

TSK: Ezr 2:52 - Bazluth

Bazluth : Neh 7:54, Bazlith

TSK: Ezr 2:53 - Thamah

Thamah : Neh 7:55, Tamah

TSK: Ezr 2:55 - Solomon’ s // Peruda

Solomon’ s : 1Ki 9:21

Peruda : Neh 7:57, Perida

TSK: Ezr 2:56 - Jaalah

Jaalah : Neh 7:58, Jaala

TSK: Ezr 2:57 - Pochereth // Ami

Pochereth : Neh 7:59

Ami : Neh 7:59, Amon

TSK: Ezr 2:58 - Nethinims // Solomon’ s

Nethinims : Ezr 7:7; Jos 9:21, Jos 9:23, Jos 9:27; 1Ch 9:2; Neh 3:26, Neh 7:60

Solomon’ s : 1Ki 9:21

TSK: Ezr 2:59 - Telharsa // seed

Telharsa : Neh 7:61, Tel-haresha, Addon

seed : or, pedigree

TSK: Ezr 2:60 - of Delaiah

of Delaiah : Neh 7:62. 642

TSK: Ezr 2:61 - the children // Barzillai

the children : Neh 7:63, Neh 7:64

Barzillai : 2Sa 17:27, 2Sa 19:31-39; 1Ki 2:7

TSK: Ezr 2:62 - therefore // were they, as polluted, put from the priesthood

therefore : Lev 21:21-23; Num 3:10, Num 16:40, Num 18:7

were they, as polluted, put from the priesthood : Heb. they were polluted from the priesthood, Eze 44:10-14

TSK: Ezr 2:63 - Tirshatha // should not // Urim

Tirshatha : or, governor, The person who held this office at this time was probably Zerubbabel. The word Tirshatha is supposed to be Persian; and if, as Castel supposes, it signifies austerity, or that fear which is impressed by the authority of a governor, it may be derived from tars , ""ear,""or tursh , ""acid, austere.""Neh 7:65, Neh 8:9, Neh 10:1

should not : Lev 2:3, Lev 2:10, Lev 6:17, Lev 6:29, Lev 7:16, Lev 10:17, Lev 10:18, Lev 22:2, Lev 22:3, Lev 22:10, Lev 22:14-16; Num 18:9-11, Num 18:19; Num 18:32

Urim : Exo 28:30; Lev 8:8; Num 27:21; Deu 33:8; 1Sa 28:6

TSK: Ezr 2:64 - forty

forty : Though the sum total, both here and in Nehemiah, is equal, namely, 42,360, yet the particulars reckoned up only make 29,818 in Ezra, and 31,089 in Nehemiah; and we find that Nehemiah mentions 1,765 persons who are not in Ezra, and Ezra has 494 not mentioned in Nehemiah. This last circumstance, which seems to render all hope of reconciling them impossible, Mr. Alting thinks is the very point by which they can be reconciled; for, if we add Ezra’ s surplus to the sum in Nehemiah, and Nehemiah’ s surplus to the number in Ezra, they will both amount to 31,583; which subtracted from 42,360, leaves a deficiency of 10,777, which are not named because they did not belong to the tribes of Judah and Benjamin, or to the priests, but to the other Israelitish tribes. Ezr 9:8; Neh 7:66-69; Isa 10:20-22; Jer 23:3

TSK: Ezr 2:65 - servants // two hundred

servants : Isa 14:1, Isa 14:2

two hundred : Exo 15:20, Exo 15:21; 2Sa 19:35; Neh 7:67; Psa 68:25, Psa 148:12, Psa 148:13; Ecc 2:8; Jer 9:17, Jer 9:18; Mat 9:23

TSK: Ezr 2:68 - offered freely // in his place

offered freely : Exo 35:5-19, Exo 35:29, Exo 36:3; Num. 7:3-89; 1Ch 29:5-17; Neh 7:70-73; Psa 110:3; Luk 21:1-4; 2Co 8:3, 2Co 8:12, 2Co 9:7

in his place : Ezr 3:3; 1Ch 21:18, 1Ch 22:1; 2Ch 3:1

TSK: Ezr 2:69 - the treasure

the treasure : Ezr 8:25-34; 1Ki 7:51; 1Ch 22:14, 1Ch 26:20-28; Neh 7:71, Neh 7:72

TSK: Ezr 2:70

Ezr 6:16, Ezr 6:17; 1Ch 11:2; Neh 7:73, 11:3-36

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Ezr 2:1 - The children of the province

The children of the province i.e. the Israelites, called the children of the province , either,

1. Of Babylon, of which province we oft read, as Ezr 7:16 Dan 2:48 Dan 3:1,2,30 , called the province by way of eminency; of which they are called children, because of their birth and habitation in it for a long time, it being usual to call the inhabitants of any city or place its children. Or rather,

2. Of Judea, called a province , Ezr 5:8 . And he calls it thus emphatically, to mind himself and his brethren of that sad change which their sins had made among them, that from an illustrious, independent, and formidable kingdom, were fallen to be an obscure, servile, and contemptible province, first under the Chaldeans, and now under the Persians. Every one unto his city either unto those cities or towns which belonged to their several ancestors; or rather, to those which were now allotted to them, and from this time possessed by them. For their former cities were either demolished. or possessed by other persons, which they were not now in a capacity of disturbing.

Poole: Ezr 2:2

As for this catalogue, it differs in some names and numbers from that Ne 7 , which might be from divers causes, partly because several names were given to one and the same person; and partly because of the many changes which might happen in the same families between the time of the first making of this catalogue by Ezra, and the making of it anew so many years as that catalogue, Ne 7 , was made after the former.

Poole: Ezr 2:3

i.e. The posterity (as that word is for the most part, if not constantly, taken in this catalogue) that descended either from Parosh, or from that family whereof Parosh was the chief. And so for the rest.

Poole: Ezr 2:5

In Neh 7:10 , they were only six hundred and fifty-two. It seems seven hundred and seventy-five marched out of Babylon, or gave in their names that they would go; but some of them died, others changed their minds, others were hindered by sickness, or other casualties, happening to themselves or near relations; and so there came only six hundred and fifty-two to Jerusalem. And the like is to be said in the like differences; which it suffices to hint once for all.

Poole: Ezr 2:6 - Of Jeshua and Joab

Of Jeshua and Joab or of Jeshua-joab , as the former was Palath-moab.

Poole: Ezr 2:16 - Of Ater // of Hezekiah

Of Ater the son

of Hezekiah , not the king, but another famous person so called.

Poole: Ezr 2:21 - Beth-lehem

Either of a man called

Beth-lehem or the Beth-lehemite , by way of eminency; or of the place so called. And so these were the remainders of the inhabitants of that city. And the like may be said of the two following names, Netophah and Anathoth, or others of the like nature.

Poole: Ezr 2:25

Kirath-arim , or Kirjath-jearim , as it is Neh 7:29 .

Poole: Ezr 2:39

The head of one of the twenty-four courses which David appointed, 1Ch 24:8 ; of all which courses, some observe, here are not above four or five that returned. There is another Harim mentioned above, Ezr 2:32 , but that was no priest as this was, Ezr 2:35 .

Poole: Ezr 2:43 - The Nethinims

The Nethinims the persons devoted to the inferior services of the priests and Levites; of whom see 1Ch 9:2 .

Poole: Ezr 2:55 - The children of Solomon’ s servants

The children of Solomon’ s servants either of those strangers and proselytes whom Solomon used in the building of the temple, 1Ki 9:21 , to the service of which, as some add, he devoted them, as there should be occasion hereafter; or others who had lived in Solomon’ s family, and after his death called themselves and their families by that name, as esteeming it, a great honour to them that they had been servants to so great a prince.

Poole: Ezr 2:59 - Tel-mela, Tel-harsa // Cherub, Addan, and Immer

Tel-mela, Tel-harsa the names of the places whence they came, and where they had lived in the time of their captivity.

Cherub, Addan, and Immer the names either of the heads of the families living in the places last mentioned, or of other places where the persons here understood had dwelt.

Poole: Ezr 2:61

To wit, Barzillai; which name he preferred before that of his own family, accounting it, as it seems, a greater honour to be allied to so noble a family, than to be a priest of the Lord. But by this ambition he deprived himself of the honour and advantage of the priesthood, as it is here noted, Ezr 2:62 .

Poole: Ezr 2:62

The Jews were generally very exact and careful in their genealogies, partly from their own choice and interest, that they might preserve the distinctions of the several tribes and families, which was necessary both to make out their claims or titles to offices or inheritances, which might belong to them by death, or otherwise, as here we see, and to govern themselves thereby in the matter of marriages, and some other things wherein the practice of some laws required the knowledge of these things; and partly by the special providence of God, that so it might be certainly known of what tribe and family the Messiah was born. For as they took care of all their families, so doubtless they took a more punctual and singular care about the royal family, upon which all their hopes depended.

Poole: Ezr 2:63 - The Tirshatha // Till there stood up a priest with Urim and with Thummim

The Tirshatha i.e. the governor, to wit, Zerubbabel; whence Nehemiah also is so called, Neh 8:9 10:1 .

Till there stood up a priest with Urim and with Thummim that this point, which could not be found out by any human skill or industry, might be determined by Divine direction. Hereby it appears that the Urim and Thummim were lost in the destruction of the city and temple, though the Jews fed themselves with hopes of recovering them, but in vain. Of the Urim and Thummim, see Exo 28:30 Num 27:21 1Sa 23:9 .

Poole: Ezr 2:64

The particular sums here recited come only 29,818; unto whom are added in this total sum, 12,542; which either were of the other tribes beside Judah and Benjamin, or were such as were supposed by themselves and others to be Israelites, but could not prove their pedigree by their genealogies, and therefore could not be so punctually and particularly described as the former.

Poole: Ezr 2:65

For women as well as men were devoted to and employed in this exercise in the temple service, as appears from 1Ch 25:5,6 . And the parents of these persons had taken care to instruct and exercise them as far as they could in this art, both for God’ s service, and for their own benefit, when Jerusalem and the temple should be rebuilt; which they knew would be done after Jeremiah’ s seventy years were expired.

Poole: Ezr 2:68 - To the house of the Lord

To the house of the Lord i.e. to the ruins of the house; or to the place where that house stood.

Poole: Ezr 2:69

A dram of gold is supposed to be of the weight of the fourth part of a shekel, and of the value of a French crown.

Haydock: Ezr 2:1 - Now // Province // Nabuchodonosor // Juda

Now. This catalogue is given again, 2 Esdras vii. 6., and 3 Esdras v. 7., immediately (Haydock) after the long interpolated story (Kennicott) of the three guards, concerning the superior strength of wine, the king, women or truth, in which Zorobabel gains the victory, in favour of the latter. (Haydock) ---

The rest of the book is taken from other inspired writings; (Sandford) and this story may be borrowed Josephus: so that there is no reason for asserting "that one whole book is now lost out of the sacred canon." (Kennicott) ---

Yet this argument is by no means conclusive, as the Paralipomenon consists of such supplements, &c. These three catalogues very considerably, not only in the proper names, but also in the numbers, (Haydock) though they must have been the same originally, and still give the same total, 42,360. We cannot find that number at present, by above 8,400. In many cases, the disagreement consists of a single unit, hundred, &c., which may lead us to suspect that the Palmyrene, or the more ancient Sidonian notation, may have been adopted in some Hebrew manuscripts, being used about the time of Christ. See Swinton's tables, (Phil. Trans. xlviii., and l.) where the Sidonian coins express the units by small perpendicular strokes; and the Palmyrene inscriptions only admit four of these together, having an arbitrary mark for 5: "the hundreds and units after the tens, are expressed in both, in the same manner as the single units." (Kennicott, 2 Diss.) ---

Cordell (manuscript note on this author) disapproves of this mode of correcting, and says that the females are included in the total sum, being 12,542, not recorded in the separate sums. But this number seems too small, as there are generally as many of that sex as of the other. (Haydock) ---

Some find the total 31,583, which leaves 10,777 wanting to complete 42,360, as these could not make out their genealogies, or were of the ten tribes. In this chapter only 29,818 are specified, whereas [in] 2 Esdras vii. has 31,089; the latter reckons 1765 unnoticed by Esdras, who has 494 not specified in Nehemias. The difference, that seems to make a reconciliation impossible, is what make these authors agree; for, if you add the surplus of each to the other, the same total, 31,583, will arise. (Alting. ep. 59.) This solution, though ingenious, is not solid or satisfactory. (Rondet, t. v. p. 176.) ---

De Vence rather thinks that the difference is to be laid to the charge of transcribers, or that some people enrolled themselves after the registers had been made up; so that they are only included in the general sum. (Haydock) ---

Some things may have been inserted from 2 Esdras, though here out of place, (Grotius) as we find similar anachronisms, 1 Paralipomenon ix. 2., and perhaps Genesis xxxvi. 31. Nehemias may also have included those whom he brought back along with these; unless we allow that some one, by attempting to reconcile the two, has thrown all into confusion. It seems undeniable, that some additions have been made to the latter book, chap. xii. 11., and 22. The list given [in] 1 Paralipomenon ix. 4., comprises only those who came first from Babylon. (Calmet) ---

After this remark, it will hardly be requisite to specify all the variations of names and numbers. (Haydock) ---

"For what can be hence inferred, but that there are some arithmetical mistakes in Scripture, which no one denies?" (Huet) ---

"Almost all who are conversant with ancient copies, agree in the decision of St. Jerome, as they cannot but perceive that some variations have crept in, particularly with respect to numbers and proper names." (Walton) ---

Province, born in Chaldea, (Menochius) or rather belonging to Judea, which was now considered as a province of the empire, (Calmet) and paid tribute, chap. iv. 13., and 2 Esdras ix. 36. (Tirinus) ---

In 3 Esdras, we read, "These are they of Judea." ---

Nabuchodonosor had taken some of these; the rest were chiefly their descendants. ---

Juda now is used to denote Judea. (Haydock)

Haydock: Ezr 2:2 - Zorobabel // Baana

Zorobabel was the prince, Josue the high priest. (Calmet) ---

There are 12 mentioned in 2 and 3 Esdras. But here the sixth Nahamani, or Enenion, is omitted. (Haydock) ---

There represent the 12 tribes, (Kennicott) and were chiefs. (Menochius) ---

It is wonderful that Esdras is not here mentioned, as well as Nehemias, who led a company after him, many of whom are here recorded. (Calmet) ---

They might come to take care of their patrimony, and return into Chaldea, like Mardochai, (Tirinus.; though it does not seem to be Esther's uncle, Du Hamel) and Nehemias, who is styled also Athersatha, ver. 63. (Tirinus) ---

Baana. 3 Esdras adds, "their leaders." (Haydock)

Haydock: Ezr 2:3 - Children

Children. When this term precedes the name of a man, it means his offspring; (ver. 3, 20.) when placed before a city, it denotes the inhabitants, ver. 21, 35. (Calmet) ---

The lay Israelites are placed here; then the Levitical tribe; (ver. 36.) the Nathineans, &c., ver. 43. It is very difficult to decide when the names designate places, and when persons. (Menochius)

Haydock: Ezr 2:5 - Seven

Seven. 2 Esdras, only 652. These arrived at Jerusalem; the rest altered their mind. (Junius) (Calmet) ---

But 3 Esdras has 756: so that there is most probably a mistake somewhere. (Haydock)

Haydock: Ezr 2:6 - Moab // Josue

Moab. This seems to be the name of a place, where the descendants of Josue and Joab might reside; (chap. viii. 4.; Calmet) or Phahath might have this title, on account of some victory, or residence in the country. His descendants, with those of Josue and Joab, where 2812, (Tirinus) or 2818, 2 Esdras vii. 11. (Calmet) ---

Josue. Protestants, "Jeshua and Joab." (Haydock) ---

Some translate Pahath, "the chief of" Moab, &c. (Du Hamel) ---

Grotius suspects that to ver. 68 may be inserted from Nehemias.

Haydock: Ezr 2:13 - Six

Six. Other 60 returned afterwards with Esdras. (Haydock) (Chap. viii. 13.)

Haydock: Ezr 2:16 - Ather

Ather. 3 Esdras, Ator-Ezekios, 92: but 2 Esdras has Ater, children of Hezecias, 98. (Haydock)

Haydock: Ezr 2:17 - Besai

Besai. We should perhaps read Hasum, (ver. 19.; Calmet) then Besai, and afterwards Jora, who may be the same with Hareph, 2 Esdras vii. 24. (Haydock)

Haydock: Ezr 2:20 - Gebbar

Gebbar. 2 Esdras, Gabaon. 3 Esdras, "Baitereus, 3005." (Haydock)

Haydock: Ezr 2:22 - Six

Six. 2 Esdras puts the inhabitants of those two cities together, and makes 188, instead of the present calculation 179. (Calmet) ---

Netupha was in Ephraim. (Du Hamel)

Haydock: Ezr 2:29 - Nebo

Nebo. 2 Esdras (vii. 33.) adds, "of the other Nebo," as in some Latin copies a first had been mentioned, (ver. 30.) where we have Geba, (Calmet) here written Gabaa, ver. 26. (Haydock) ---

Nebo belonged to some of the other tribes, as well as Phahath-Moab; which shews that some of the people returned, (Calmet) and are particularized, as well as the men of the three tribes of Juda, Benjamin, and Levi. (Haydock)

Haydock: Ezr 2:30 - Megbis

Megbis. 3 Esdras, "Niphis;" (Calmet) or, according to the Alexandrian Manuscript, "Phineis." (Haydock) ---

The verse is omitted [in] 2 Esdras. But Megphias occurs below, chap. x. 20. Megabyse is a Persian name. (Herodotus iii. 20., and 160.)

Haydock: Ezr 2:31 - Other Elam

Other Elam. The first is mentioned (ver. 7.) with exactly the same number. Is not this verse redundant? (Calmet) ---

Who would not be astonished? (Tirinus) ---

3 Esdras omits this and the following name. (Haydock)

Haydock: Ezr 2:33 - Hadid // Senaa

Hadid. These cities were in the tribe of Benjamin. (Calmet) ---

Senaa was in Ephraim, eight miles from Jericho. (Eusebius)

Haydock: Ezr 2:36 - Josue

Josue, the high priest, ver. 2.

Haydock: Ezr 2:40 - Odovia

Odovia, called Juda, chap. iii. 9. (Calmet)

Haydock: Ezr 2:43 - Nathinites

Nathinites, "people given" (1 Paralipomenon ix. 2.; Haydock) by Josue, David, and Solomon. (Tirinus)

Haydock: Ezr 2:55 - Servants

Servants, proselytes, 1 Paralipomenon xxii. 2. (Menochius)

Haydock: Ezr 2:57 - Pocereth-Hasebaim

Pocereth-Hasebaim, in Hebrew (Calmet) or "of Zebaim." (Protestants)

Haydock: Ezr 2:59 - Thelmela // Thelharsa // Cherub

Thelmela, "the height of Mela, or of salt." The river Melas empties itself into the Euphrates. (Strabo xii.) ---

The cities here mentioned were in Chaldea. Some of the ten tribes had probably been transported into Cappadocia, where Herodotus (ii. 35,) place some circumcised Syrians. ---

Thelharsa, or Thelassar, 4 Kings xix. 12. ---

Cherub, &c., were cities of Chaldea, (Tirinus) or chief men; but as they had been carried away by Theglathphalassar, they had lost their genealogies, and could only produce circumcision as a proof that they were Israelites.

Haydock: Ezr 2:61 - Their name

Their name. The priest, Berzellai, assumed the name of the family, from which he had chosen a wife. (Haydock) ---

It was that of the famous old man, who was so hospitable to David, 2 Kings xix. 31. (Calmet)

Haydock: Ezr 2:62 - Priesthood

Priesthood. Those who cannot prove that they are priests, ought not to exercise the functions. (Worthington) ---

The Jews were particularly careful to preserve their genealogical tables, and transcribed them again after any very troublesome times. (Josephus, contra Apion 1, and in his own Life.) ---

The Rabbins falsely assert that only the mother's side was examined, and that the children followed her condition. (Calmet)

Haydock: Ezr 2:63 - Athersatha // Learned

Athersatha. Protestants' marginal note, "the governor," (Haydock) in the Persian language. (Du Hamel) ---

Nehemias had this title, 2 Esdras viii. 9. (Haydock) ---

It means "a cup-bearer." (Calmet) (Menochius) ---

3 Esdras, "And Nehemias, who is also Atharias, said unto them, that they should not partake of the holy things, till a high priest, clothed with manifestation and truth, should arise." (Haydock) ---

Learned. Hebrew, "with Urim and Thummim." We do not find that God had been consulted, in this manner, since the time of David: and the Jews inform us that the ornament was not used after the captivity, (Calmet) as it had been, perhaps, concealed with the ark, by Jeremias, 2 Machabees ii. 4. (Tirinus) ---

Nehemias hoped that it would be soon recovered. In the mean time, he followed the spirit of the law, but with additional rigour, as it permitted such priests to eat consecrated meats, Leviticus xxi. 22. It seems that this decision is out of its proper place, since Nehemias came 80 years after Zorobabel. (Calmet) ---

But he might have been present on this occasion, (Haydock) though he returned afterwards to Babylon, where he officiated as cup-bearer to the king. (Tirinus)

Haydock: Ezr 2:64 - Forty-two thousand

Forty-two thousand, &c. Those who are reckoned up above of the tribes of Juda, Benjamin, and Levi, fall short of this number. The rest, who must be taken in to make up the whole sum, were of the other tribes. (Challoner) ---

This explanation is given by R. Solomon. (Worthington) ---

But we have seen that cities belonging to the ten tribes are specified. See ver. 1, and 29. (Haydock) ---

Some might not be able to make out their genealogies, (Calmet) ver. 62. Yet some of these also are counted, ver. 60. (Haydock) ---

The particular sums may therefore be incorrect. Josephus ([Antiquities?] xi. 1,) adds 102 to the number. (Calmet) ---

3 Esdras has, "But they were all of Israel from 12 years old and upwards, exclusive of boys and girls, (or male and female servants) 42,300." Grabe has in another character "sixty. The men and women servants of these, 7300." Then the Alexandrian Manuscript continues, "thirty-seven." So that without the addition it would give for the total, 42,337. Some copies (Haydock) have 40. (Calmet) ---

But the most correct (Haydock) read 60. (Kennicott) The small number of servants and cattle shew that the people were poor. (Du Hamel)

Haydock: Ezr 2:65 - Servants // Hundred

Servants. Probably strangers. (Calmet) ---

Yet the Hebrews might renounce their liberty, Exodus xxi. 6. (Haydock) ---

Hundred, comprised in the last number; (Calmet) or they belong to Israel, but were different from those mentioned [in] ver. 41. We find 45 more in 2 and 3 Esdras. (Haydock) ---

These might be inserted by Nehemias, after they had proved themselves to be of the tribe of Levi. (Tournemine) ---

There were in all 49,942. (Haydock) So much was the power of this kingdom now reduced! Sulp Severus says above 50,000 of every sex and rank could not be found. (Haydock)

Haydock: Ezr 2:69 - Solids // Pounds

Solids. Hebrew darcemonim. (Haydock) ---

"Darics," worth as much as a golden sicle. (Pelletier) (Calmet) (1 Paralipomenon xxix. 7.) ---

Pounds, (mnas) or 60 sicles. (Menochius) ---

3 Esdras has "mnas" in both places.

Haydock: Ezr 2:70 - Some

Some. The laics, mentioned from ver. 2., to 35. (Haydock)

Gill: Ezr 2:1 - Now these are the children of the province // that went out of the captivity, of those which had been carried away, whom Nebuchadnezzar king of Babylon had carried away unto Babylon // and came again unto Jerusalem and Judah, everyone unto his city

Now these are the children of the province,.... Either of the province of Babylon, as Aben Ezra, where they were either born, or had dwelt for many years; or else rather, according to Jarchi, of the province of Judea, as it is called, Ezr 5:8 once a flourishing kingdom, but reduced to a province of the Babylonian monarchy, now in the hands of the Medes and Persians, of which province they and their fathers originally were:

that went out of the captivity, of those which had been carried away, whom Nebuchadnezzar king of Babylon had carried away unto Babylon; who either in person, or in their parents, were carried captive by him, and who were the tribes of Judah and Benjamin; and they are only mentioned, because they were the principal that returned, though there were some of the other tribes that also came up with them:

and came again unto Jerusalem and Judah, everyone unto his city; that he dwelt in before, or was now assigned to him by lot, see Neh 11:1, &c.

Gill: Ezr 2:2 - Which came with Zerubbabel // the number of the men of the people of Israel

Which came with Zerubbabel,.... The head of them, the prince of Judah; and the chief that came with him are the ten following; Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah; the first of these, Jeshua, was Joshua the high priest, the son of Josedech, Hag 1:1. Dr. Lightfoot ^s thinks that Nehemiah is the same, whose name the following book bears; and that Mordecai is he who was uncle to Esther, so Aben Ezra; but, if so, they must both return again; for that Nehemiah came to Jerusalem in the twentieth year of Artaxerxes, Neh 1:1, and that Mordecai brought up his niece in the city of Shushan, in the times of Ahasuerus, is certain; and this, with respect to both, is denied by others ^t, who take them to be different men of the same name; and the same writer is of opinion that Seraiah, and who is called Azariah, Neh 7:7 is the same with Ezra, who therefore must and did return, since he went up to Jerusalem in the seventh year of Artaxerxes, Ezr 7:1, as for the others, we know nothing more of them than their names:

the number of the men of the people of Israel; either of the principal of them before named, or of the common people, which next follows.

Gill: Ezr 2:3-35 - The children of Parosh, two thousand an hundred and seventy two.

The children of Parosh, two thousand an hundred and seventy two. From hence, to the end of Ezr 2:35, a list is given of the captives that returned, described by the families they were of, their ancestors from whence they sprung, or the towns and cities to which they originally belonged, and by their numbers; otherwise nothing more of them is known.

Gill: Ezr 2:36-39 - The priests

The priests,.... An account of them is given in this and the three following verses, and only four families are mentioned, those of Jedaiah, Immer, Pashur, and Harim, and the number of them amounted to 4289; these, according to the Jews, were heads of four courses, which were all that returned from Babylon ^u.

Gill: Ezr 2:40-42 - The Levites

The Levites,.... Singers and porters, who are reckoned in this, and the two following verses, whose numbers were no more than three hundred and forty one; whereas, in the times of David, they were 38,000, 1Ch 23:3.

Gill: Ezr 2:43-58 - The Nethinims

The Nethinims,.... Supposed by Aben Ezra and Jarchi to be the Gibeonites, who were "given" by Joshua, as the word Nethinims signifies, to the congregation, to be hewers of wood and drawers of water; but rather were those that were given by David to assist the Levites; of these is an account from hence to the end of Ezr 2:58, together with those who descended from Solomon's servants, who seem to be the remains of the Canaanites in the land, whom Solomon made bondservants of, 1Ki 9:20, who, and their posterity, became proselytes; or those sprung from men that were domestic servants of Solomon's, and valued themselves on that account; the number of the Nethinims and these together were three hundred ninety and two.

Gill: Ezr 2:59 - And these were they that went up from Telmelah, Telharsa // Cherub, Addan, and Immer; but they could not show their father's house, and their seed, whether they were of Israel

And these were they that went up from Telmelah, Telharsa,.... Places in the land of Babylon, see Isa 37:12.

Cherub, Addan, and Immer; but they could not show their father's house, and their seed, whether they were of Israel; these were such that professed the Jewish religion, and went for Jews in Babylon, but could not trace their pedigree, and tell what family they were of, who their ancestors, and where they had lived in Judea; they had lost their genealogical tables, if they ever had any, and could not make it out, whether their parents were Israelites or proselyted Gentiles; or they were such who had been exposed, and taken out of the streets, and their parents unknown.

Gill: Ezr 2:60 - The children of Delaiah, the children of Tobiah, and the children of Nekoda, six hundred fifty and two.

The children of Delaiah, the children of Tobiah, and the children of Nekoda, six hundred fifty and two. These, though their immediate parents were known, yet by their being mentioned here, it seems as if they could not carry their genealogy further, and make it clearly appear what was the house of their fathers, or what their family.

Gill: Ezr 2:61 - And of the children of the priests // the children of Habaiah, the children of Koz, the children of Barzillai // which took a wife of the daughters of Barzillai the Gileadite, and was called after their name

And of the children of the priests,.... Who could not make out their pedigree, for those that could are mentioned before:

the children of Habaiah, the children of Koz, the children of Barzillai; how the latter came by this name follows:

which took a wife of the daughters of Barzillai the Gileadite, and was called after their name; this man married a woman that descended from the famous Barzillai the Gileadite, in the times of David; and the priesthood being in disuse, and mean and despicable, in Babylon, he chose to take the name of his wife's family, and pass for a descendant from that, and perhaps destroyed, or at least neglected, to take care of the genealogy of his own family.

Gill: Ezr 2:62 - These sought their register among those that were reckoned by genealogy // but they were not found // therefore were they, as polluted, put from the priesthood

These sought their register among those that were reckoned by genealogy,.... To find their names written and registered there; for the Jews kept public registers of their priests, their descent, marriages, and offspring, that it might be known who were fit, and who not, to officiate as such:

but they were not found; their names were not there, nor any account taken of them:

therefore were they, as polluted, put from the priesthood; were not suffered to attend at the altar, and offer sacrifice, and enjoy the privileges belonging to that office.

Gill: Ezr 2:63 - And the Tirshatha said unto them // that they should not eat of the most holy things // till there stood up a priest with Urim and Thummim

And the Tirshatha said unto them,.... By whom Jarchi understands Nehemiah, and observes, that their rabbins say he was so called, because the wise men allowed him to drink the wine of the Gentiles, he being cupbearer to the king; but Aben Ezra, with greater probability, takes it to be a name of honour and grandeur in the Chaldee language, as a prince or governor; and no doubt Zerubbabel is meant, the prince of the Jews, the same with Sheshbazzar, Ezr 1:8 according to Gussetius ^w, this office was the same with that of the king's commissary in a province, delegated to carry his orders, make them known, and see them put in execution; and that this name Tirshatha is the same with Tithraustes in Aelian ^x; but that seems to be not the title of an office, but the personal name of a man that was a chiliarch:

that they should not eat of the most holy things; as of the shewbread, and those parts of the sin offerings, and of the peace offerings and meat offerings, which belonged to the priests, which the governor forbid these to eat of, who were rejected from the priesthood:

till there stood up a priest with Urim and Thummim; as yet there was not any priest that had them; they were not to be found at the return from Babylon; the governor might hope they would be found, and a priest appear clothed with them, when it might be inquired of the Lord by them, whether such priests, before described, might eat of the holy things or not; but since the Jews ^y acknowledge that these were one of the five things wanting in the second temple; it is all one, as the Talmudists ^z express it, as if it had been said, until the dead rise, or the Messiah comes; and who is come, the true High Priest, and with whom are the true Urim and Thummim, lights and perfections to the highest degree, being full of grace and truth; of the Urim and Thummim; see Gill on Exo 28:30.

Gill: Ezr 2:64 - The whole congregation together was forty and two thousand three hundred and threescore.

The whole congregation together was forty and two thousand three hundred and threescore. But the sums before given make no more, with Zerubbabel, and the ten principal men, than 29,829, so that there are more than 12,000 wanting; wherefore, in answer to the question, where are the 12,000? the Jews say in their chronology ^a these are they of the other tribes, who set up the altar on its bases, and gave money to the masons, &c. Ezr 3:1, this was a much larger number than were carried captive; see 2Ki 24:14, but not to be compared with the number that came out of Egypt, Exo 12:37. An Arabic writer ^b makes them 50,000, but wrongly.

Gill: Ezr 2:65 - Besides their servants and their maids, of whom there were seven thousand three hundred thirty and seven // and there were among them two hundred singing men and singing women

Besides their servants and their maids, of whom there were seven thousand three hundred thirty and seven,.... This shows that the greater part of those that returned were of the poorer sort, since there were so few servants that belonged unto them; these came not into the above account:

and there were among them two hundred singing men and singing women; among the servants, who were kept by persons of figure for their pleasure and recreation, see Ecc 2:8, for that these were such as were employed in sacred service is not so clear, especially the latter, though some conclude it from 1Ch 25:5, but rather they were such as were employed at marriages, festivals, and funerals; though Jarchi thinks they were employed by the returning captives, to make them cheerful as they travelled along; see Gill on Isa 55:12.

Gill: Ezr 2:66

So that the far greatest part of them must walk on foot, since these can be thought to be little more than sufficient to carry their goods or baggage; some copies of the Vulgate Latin read six hundred and thirty six horses ^c.

Gill: Ezr 2:68 - And some of the chief of the fathers, when they came to the house of the Lord that is at Jerusalem // offered freely for the house of God, to set it up in its place

And some of the chief of the fathers, when they came to the house of the Lord that is at Jerusalem,.... That is, when they came to the place where it formerly stood, and where were still the ruins of it:

offered freely for the house of God, to set it up in its place; to rebuild it upon the spot where it formerly stood; this they did besides the freewill offerings they brought with them from Babylon.

Gill: Ezr 2:69 - They gave after their ability unto the treasure of the world threescore and one thousand drachms of gold // and five thousand pounds of silver // and one hundred priests' garments

They gave after their ability unto the treasure of the world threescore and one thousand drachms of gold,.... These "darcemons or darics" were a Persian coin; one of which, according to Brerewood ^k, was of the value of fifteen shillings of our money, and so this quantity of them amounted to 45,750 pounds; but according to Bishop Cumberland ^l they were of the value of twenty shillings and four pence of our money, and so came to upwards of 61,000 pounds; these everyone, according to his ability, put into the common stock or treasury for the work of building the temple; the Vulgate Latin ^m reads 40,000:

and five thousand pounds of silver; and an Hebrew "mina", or pound, being of our money seven pounds, ten shillings, according to Brerewood ⁿ, amounted to 31,250 pounds: but others ^o, reckoning a drachm of gold at ten shillings, and a mina or pound of silver at nine pounds, make the whole to amount only to 75,500 pounds of our money:

and one hundred priests' garments; which, as they were laid up among treasures, so were necessary for the service of the temple.

Gill: Ezr 2:70 - So the priests and the Levites, and some of the people, and the singers, and the Nethinims, dwelt in their cities // and all Israel in their cities

So the priests and the Levites, and some of the people, and the singers, and the Nethinims, dwelt in their cities,.... Which were assigned to them out of the several tribes, and in which they or their forefathers had dwelt before the captivity:

and all Israel in their cities; as those of the tribes of Judah and Benjamin, so of the other ten, as many as returned and joined those who were left in the land.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Ezr 2:1

¹ sn The list of names and numbers in this chapter of Ezra has a parallel account in Neh 7:6-73. The fact that the two lists do not always agree in specific details suggests that various textual errors have crept into the accounts during the transmission process.

² tn Heb “the sons of.”

³ tn The Hebrew term הָעֹלִים (ha’olim, “those who were going up” [Qal active participle]) refers to continual action in the past. Most translations render this as a simple past: “went up” (KJV), “came up” (RSV, ASV, NASV, NIV), “came” (NRSV). CEV paraphrases: “were on their way back.”

⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Ezr 2:2

¹ tn Heb “men of the people of Israel.”

² tn The words “was as follows” are not in the Hebrew text but are used in the translation for clarity.

NET Notes: Ezr 2:3

¹ tn Heb “the sons of.”

NET Notes: Ezr 2:6

¹ tn Heb “to the sons of.” Cf. v. 40.

² tc The MT reads יוֹאָב (yo’av, “Joab”). However, syntax demands the reading וְיוֹאָב (vÿyo’av, “and Joab”) which is reflected in the LXX and Syriac.

NET Notes: Ezr 2:16

¹ tn Heb “to.” So also in vv. 36, 40.

NET Notes: Ezr 2:21

¹ tc The translation follows the suggestion in BHS and reads אַנְשֵׁי (’anshe, “the men of”) here rather than the reading בְּנֵי (bÿne, “the sons of”) found in the MT. So also in vv. 25, 26, 33, 34.

² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

NET Notes: Ezr 2:24

¹ tc The translation follows the suggestion in BHS and reads אַשְׁנֵי בֵּית (’ashne bet, “men of the house of”) here rather than the reading בְּנֵי (bÿne, “the sons of”) found in the MT.

tn Heb “the men of the house of Azmaveth”; some regard בֵּית (bet, “house of”) as a part of the place name: NAB, NLT “Beth-azmaveth.”

NET Notes: Ezr 2:25

¹ tc The translation, with the support of many manuscripts, reads יְעָרִים (yÿ’arim) here rather than the reading עָרִים (’arim) of the MT.

NET Notes: Ezr 2:28

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: Ezr 2:34

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Ezr 2:36

¹ tn Heb “the house of.”

NET Notes: Ezr 2:42

¹ tc Here it is preferable to delete the reading בְּנֵי (bÿne, “the sons of”) found in the MT.

NET Notes: Ezr 2:46

¹ tc The translation follows the Qere reading “Shalmai” (so KJV, NASB, NIV, NLT) rather than the MT Kethib “Shamlai” (so ASV, NAB, NRSV).

NET Notes: Ezr 2:59

¹ tn Heb “relate.”

² tn Heb “the house of their fathers.”

³ tn Heb “their seed.”

NET Notes: Ezr 2:61

¹ tc The translation reads וּמִן (umin, “and from”) rather than the reading וּמִבּנֵי (umibbÿney, “and from the sons of”) found in the MT.

² tn Heb “their.”

NET Notes: Ezr 2:62

¹ tn Heb “these.”

² tn Heb “their records were searched for in the genealogical materials, but were not found.” This passive construction has been translated as active for stylistic reasons.

³ tn Heb “they were desecrated.”

NET Notes: Ezr 2:63

¹ tn The Hebrew word תִּרְשָׁתָא (tirshata’) is an official title of the Persian governor in Judea, perhaps similar in meaning to “excellency” (BDB 1077 s.v.; HALOT 1798 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395).

² tn Heb “to stand.”

NET Notes: Ezr 2:64

¹ sn The same total is given in Neh 7:66, but it is difficult to understand how this number is reached, since the numbers of people listed in the constituent groups do not add up to 42,360. The list in vv. 3-60 apparently is not intended to be exhaustive, but the basis of the selectivity is unclear.

NET Notes: Ezr 2:65

¹ tn Heb “besides” or “in addition to.”

NET Notes: Ezr 2:68

¹ tn Heb “the heads of the fathers.”

² tn Heb “cause it to stand.”

NET Notes: Ezr 2:69

¹ tn Heb “according to their strength.”

² tn The meaning of the Hebrew word דַּרְכְּמוֹנִים (darkÿmonim, cf. Neh 7:69, 70, 71) is uncertain. It may be a Greek loanword meaning “drachmas” (the view adopted here and followed also by NAB, NASB, NIV) or a Persian loanword “daric,” referring to a Persian gold coin (BDB 204 s.v. דַּרְכְּמוֹן; HALOT 232 s.v. נִים(וֹ)דַּרְכְּמֹ; cf. ASV, NRSV). For further study, see R. de Vaux, Ancient Israel, 206-9.

³ sn The מָנִים (manim, cf. Neh 7:71, 72) is a measuring weight for valuable metals, equal to 1/60 of a talent or 60 shekels (BDB 584 s.v. מָנֶה; HALOT 599 s.v. מָנֶה). For further study, see R. de Vaux, Ancient Israel, 203-6.

⁴ tn Or “garments.”

Geneva Bible: Ezr 2:1

Now these [are] the children ^{( a )} of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;

^{( a )} Meaning Judea, which was a province that is, a country which was in subjection.

Geneva Bible: Ezr 2:2

Which came with ^{( b )} Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, ^{( c )} Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number ^{( d )} of the men of the people of Israel:

^{( b )} Zerubbabel was chief captain and Joshua the high priest: but Nehemiah a man of great authority did not come now, but came after 64 years.

^{( c )} This was not the Mordecai who was Esther's kinsman.

^{( d )} Meaning, of the common people.

Geneva Bible: Ezr 2:16

The children of Ater of ^{( e )} Hezekiah, ninety and eight.

^{( e )} Who were of the posterity of Hezekiah.

Geneva Bible: Ezr 2:21

^{( f )} The children of Bethlehem, an hundred twenty and three.

^{( f )} That is inhabitants, for so this word

^{( some )} signifies when it is joined with the names of places.

Geneva Bible: Ezr 2:36

The ^{( g )} priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.

^{( g )} Before he has declared the two tribes of Judah and Benjamin, and now comes to the tribe of Levi and begins at the priests.

Geneva Bible: Ezr 2:43

The ^{( h )} Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth,

^{( h )} So called because they were given to the temple, to cut wood and bear water for the use of the sacrifices and came of the Gibeonites who were appointed to this use by Joshua, (Jos 9:23).

Geneva Bible: Ezr 2:55

The children of Solomon's ^{( i )} servants: the children of Sotai, the children of Sophereth, the children of Peruda,

^{( i )} Which came of them that Solomon had appointed for the work of the temple.

Geneva Bible: Ezr 2:61

And of the children of the priests: the children of Habaiah, the children of Koz, the children of ^{( k )} Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name:

^{( k )} He is mentioned in (2Sa 17:27, 2Sa 19:31) and because the priest's office was held in contempt these would have changed their estate by their name, and so by God's just judgment lost both the estimation of the world and the dignity of their office.

Geneva Bible: Ezr 2:63

And the ^{( l )} Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with ^{( m )} Urim and with Thummim.

^{( l )} This is a Chaldee name, and signifies him who has authority over others.

^{( m )} Read (Exo 28:30).

Geneva Bible: Ezr 2:69

They gave after their ability unto the treasure of the work threescore and one thousand ^{( n )} drams of gold, and five thousand ^{( o )} pounds of silver, and one hundred priests' garments.

^{( n )} Which in our money amounts to 24,826 pounds, 13 shillings and 4 pence, valuing the french crown at 6 shillings and 4 pence for the dram is the eighth part of an ounce, and the ounce the eighth part of a mark.

^{( o )} Which are called "mina" and contain 2 marks apiece, so 50,000 minas make 55,000 franks which in our money amounts to 69,666 pounds, 13 shillings and 4 pence so that the whole sum was 94,493 pounds, 6 shillings, and 8 pence.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Ezr 2:1-35

An account was kept of the families that came up out of captivity. See how sin lowers a nation, which righteousness would exalt!

MHCC: Ezr 2:36-63

Those who undervalue their relation to the Lord in times of reproach, persecution, or distress, will have no benefit from it when it becomes honourable or profitable. Those who have no evidence that they are, by the new birth, spiritual priests unto God, through Jesus Christ, have no right to the comforts and privileges of Christians.

MHCC: Ezr 2:64-70

Let none complain of the needful expenses of their religion. Seek first the kingdom of God, his favour and his glory, then will all other things be added unto them. Their offerings were nothing, compared with the offerings of the princes in David's time; yet, being according to their ability, were as acceptable to God. The Lord will carry us through all undertakings entered on according to his will, with an aim to his glory, and dependence on his assistance. Those who, at the call of the gospel, renounce sin and return to the Lord, shall be guarded and guided through all perils of the way, and arrive safely at the mansions provided in the holy city of God.

Matthew Henry: Ezr 2:1-35

We may observe here, 1. That an account was kept in writing of the families that came up out of captivity, and the numbers of each family. This was done for their honour, as part of their recompence for their faith and courage, their confidence in God and their affection to their own land, and to stir up others to follow their good example. Those that honour God he will thus honour. The names of all those Israelites indeed that accept the offer of deliverance by Christ shall be found, to their honour, in a more sacred record than this, even in the Lamb's book of life. The account that was kept of the families that came up from the captivity was intended also for the benefit of posterity, that they might know from whom they descended and to whom they were allied. 2. That they are called children of the province. Judah, which had been an illustrious kingdom, to which other kingdoms had been made provinces, subject to it and dependent on it, was now itself made a province, to receive laws and commissions from the king of Persia and to be accountable to him. See how sin diminishes and debases a nation, which righteousness would exalt. But by thus being made servants (as the patriarchs by being sojourners in a country which was theirs by promise) they were reminded of the better country, that is, the heavenly (Heb 11:16), a kingdom which cannot be moved, or changed into a province. 3. That they are said to come every one to his city, that is, the city appointed them, in which appointment an eye, no doubt, was had to their former settlement by Joshua; and to that, as near as might be, they returned: for it does not appear that any others, at least any that were able to oppose them, had possessed them in their absence. 4. That the leaders are first mentioned, v. 2. Zerubbabel and Jeshua were their Moses and Aaron, the former their chief prince, the latter their chief priest. Nehemiah and Mordecai are mentioned here; some think not the same with the famous men we afterwards meet with of those names: probably they were the same, but afterwards returned to court for the service of their country. 5. Some of these several families are named from the persons that were their ancestors, others from the places in which they had formerly resided; as with us many surnames are the proper names of persons, others of places. 6. Some little difference there is between the numbers of some of the families here and in Neh. 7, where this catalogue is repeated, which might arise from this, that some who had given in their names at first to come afterwards drew back - said, I go, Sir, but went not, which would lessen the number of the families they belonged to; others that declined, at first, afterwards repented and went, and so increased the number. 7. Here are two families that are called the children of Elam (one Ezr 2:7, another Ezr 2:31), and, which is strange, the number of both is the same, 1254. 8. The children of Adonikam, which signifies a high lord, were 666, just the number of the beast (Rev 13:18), which is there said to be the number of a man, which, Mr. Hugh Broughton thinks, has reference to this man. 9. The children of Bethlehem (Ezr 2:21) were but 123, though it was David's city; for Bethlehem was little among the thousands of Judah, yet there must the Messiah arise, Mic 5:2. 10. Anathoth had been a famous place in the tribe of Benjamin and yet here it numbered but 128 (v. 23), which is to be imputed to the divine curse which the men of Anathoth brought upon themselves by persecuting Jeremiah, who was of their city. Jer 11:21, Jer 11:23, There shall be no remnant of them, for I will bring evil upon the men of Anathoth. And see Isa 10:30, O poor Anathoth! Nothing brings ruin on a people sooner than persecution.

Matthew Henry: Ezr 2:36-63

Here is an account, I. Of the priests that returned, and they were a considerable number, about a tenth part of the whole company: for the whole were above 42,000 (Ezr 2:64), and four families of priests made up above 4200 (Ezr 2:36-39); thus was the tenth God's part - a blessed decimation. Three of the fathers of the priests here named were heads of courses, 1Ch 24:7, 1Ch 24:8, 1Ch 24:14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah (Jer 20:1), it is strange that so bad a man should have so good a seed, and so numerous.

II. Of the Levites. I cannot but wonder at the small number of them, for, taking in both the singers and the porters (Ezr 2:40-42), they did not make 350. Time was when the Levites were more forward to their duty than the priests (2Ch 29:34), but they were not so now. If one place, one family, has the reputation for pious zeal now, another may have it another time. The wind blows where it listeth, and shifts its points.

III. Of the Nethinim, who, it is supposed, were the Gibeonites, given (so their name signifies) by Joshua first (Jos 9:27), and again by David (Ezr 8:20), when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and, with them, of the children of Solomon's servants, whom he gave for the like use (whether they were Jews or Gentiles does not appear) and who were here taken notice of among the retainers of the temple and numbered with the Nethinim, Ezr 2:55, Ezr 2:58. Note, It is an honour to belong to God's house, though in the meanest office there.

IV. Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour. 1. There were some that could not prove themselves Israelites (Ezr 2:59, Ezr 2:60), a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God. These shamed those who were true-born Israelites, and yet were not called Israelites indeed, who came out of the waters of Judah (Isa 48:1), but had lost the relish of those waters. 2. There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white will, in all likelihood, be forgotten in a little time. Now we are here told, (1.) How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was that said, I magnify my office. (2.) What they lost with it. It could not be taken for granted that they were priests when they could not produce their proofs, but they were, as polluted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as priests. But they had sold their birthright for the honour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the tirshatha, or governor, that put them under this sequestration, which some understand of Zerubbabel the present governor, others of Nehemiah (who is so called, Neh 8:9, Neh 10:1, and who gave this order when he came some years after); but the prohibition was not absolute, it was only a suspension, till there should be a high priest with Urim and Thummin, by whom they might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear that ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and, by the want of that oracle, they were taught to expect the Messiah the great Oracle, which the Urim and Thummim was but a type of. Nor does it appear that the second temple had the ark in it, either the old one or a new one. Those shadows by degrees vanished, as the substance approached; and God, by the prophet, intimates to his people that they should sustain no damage by the want of the ark, Jer 3:16, Jer 3:17. In those days, when they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered to it, they shall say no more, The ark of the covenant of the Lord, neither shall it come to mind, for they shall do very well without it.

Matthew Henry: Ezr 2:64-70

Here is, I. The sum total of the company that returned out of Babylon. The particular sums before mentioned amount not quite to 30,000 (29,818), so that there were above 12,000 that come out into any of those accounts, who, it is probable, were of the rest of the tribes of Israel, besides Judah and Benjamin, that could not tell of what particular family or city they were, but that they were Israelites, and of what tribe. Now, 1. This was more than double the number that were carried captive into Babylon by Nebuchadnezzar, so that, as in Egypt, the time of their affliction was the time of their increase. 2. These were but few to begin a nation with, and yet, by virtue of the old promise made to their fathers, they multiplied so as before their last destruction by the Romans, about 500 years after, to be a very numerous people. When God says, "Increase and multiply," a little one shall become a thousand.

II. Their retinue. They were themselves little better than servants, and therefore no wonder that their servants were comparatively but few (Ezr 2:65) and their beasts of burden about as many, Ezr 2:66, Ezr 2:67. It was not with them now as in days past. But notice is taken of 200 singing-men and women whom they had among them, who, we will suppose, were intended (as those 2Ch 35:25) to excite their mourning, for it was foretold that they should, upon this occasion, go weeping (Jer 50:4), with ditties of lamentation.

III. Their oblations. It is said (Ezr 2:68, Ezr 2:69), 1. That they came to the house of the Lord at Jerusalem; and yet that house, that holy and beautiful house, was now in ruins, a heap of rubbish. But, like their father Abraham, when the altar was gone they came with devotion to the place of the altar (Gen 13:4); and it is the character of the genuine sons of Zion that they favour even the dust thereof, Psa 102:14. 2. That they offered freely towards the setting of it up in its place. That, it seems, was the first house they talked of setting up; and though they came off a journey, and were beginning the world (two chargeable things), yet they offered, and offered freely, towards the building of the temple. Let none complain of the necessary expenses of their religion, but believe that when they come to balance the account they will find that it clears the cost. Their offering was nothing in comparison with the offerings of the princes in David's time; then they offered by talents (1Ch 29:7), now by drams, yet these drams, being after their ability, were as acceptable to God as those talents, like the widow's two mites. The 61,000 drams of gold amount, by Cumberland's calculation, to so many pounds of our money and so many groats. Every maneh, or pound of silver, he reckons to be sixty shekels (that is, thirty ounces), which we may reckon 7 l. 10 s. of our money, so that this 5000 pounds of silver will be above 37,000 l. of our money. It seems, God had blessed them with an increase of their wealth, as well as of their numbers, in Babylon; and, as God had prospered them, they gave cheerfully to the service of his house. 3. That they dwelt in their cities, Ezr 2:70. Though their cities were out of repair, yet, because they were their cities, such as God had assigned them, they were content to dwell in them, and were thankful for liberty and property, though they had little of pomp, plenty, or power. Their poverty was a bad cause, but their unity and unanimity were a good effect of it. Here was room enough for them all and all their substance, so that there was no strife among them, but perfect harmony, a blessed presage of their settlement, as their discords in the latter times of that state were of their ruin.

Keil-Delitzsch: Ezr 2:1-2

The title . - "These are the children of the province that went upout of the captivity, of the carrying away (i.e., of those which had beencarried away), whom Nebuchadnezzar king of Babylon had carried awayunto Babylon, and who returned to Jerusalem and Judah, every one to hiscity."In Neh 7:6 לבבל is omitted, through an error oftranscription caused by the preceding בּבל ; and וליהוּדה stands instead of ויהוּדה , which does not, however,affect the sense. המּדינה is the province whose capital wasJerusalem (Neh 11:3), i.e., the province of Judaea as a district of thePersian empire; so Ezr 5:8; Neh 1:2. The Chethiv נבוכדנצור is similarto the form Nebucadrezor, Jer 49:28, and is nearer to the Babylonian formof this name than the usual biblical forms Nebucadnezzar or Nebucadrezzar . For further remarks on the various forms of this name, seeon Dan 1:1. They returned "each to his city,"i.e., to the city in which he or hisancestors had dwelt before the captivity. Bertheau, on the contrary, thinksthat, "though in the allotment of dwelling-places some respect wouldcertainly be had to the former abode of tribes and families, yet the meaningcannot be that every one returned to the locality where his forefathers haddwelt: first, because it is certain (?) that all memorial of the connection oftribes and families was frequently obliterated, comp. below, Neh 7:61-64; andthen, because a small portion only of the former southern kingdom beingassigned to the returned community, the descendants of dwellers in thosetowns which lay without the boundaries of the new state could not returnto the cities of their ancestors."True, however, as this may be, the city ofeach man cannot mean that "which the authorities, in arranging the affairsof the community, assigned to individuals as their domicile, and of whichthey were reckoned inhabitants in the lists then drawn up for the sake oflevying taxes,"etc. (Bertheau). This would by no means be expressed by the words, " they returned eachto his own city."We may, on the contrary, correctly say that the wordshold good à potiori , i.e., they are used without regard to exceptionsinduced by the above-named circumstance. אשׁר־בּאוּ , Ezr 2:2,corresponds with the העלים of Ezr 2:1; hence in Neh 7:7 we findalso the participle בּאים . They came with Zerubbabel, etc., thatis, under their conduct and leadership. Zerubbabel ( Ζοροβάβελ , זרבּבל or זרוּבבל , probably abbreviated from בּבל זרוּע , in Babylonia satus seu genitus ) the son of Shealtiel was adescendant of the captive king Jehoiachin (see on 1Ch 3:17), and wasprobably on account of this descent made leader of the expedition, androyal governor of the new settlement, by Cyrus. Jeshua ( ישׁוּע , the subsequently abbreviated form of the name Jehoshua orJoshua, which is used Neh 8:17 also for Joshua the son of Nun, thecontemporary of Moses) the son of Josedech (Hagg. Jos 1:1), and thegrandson of Seraiah the high priest, who was put to death byNebuchadnezzar at Riblah, was the first high priest of the restoredcommunity; see on 1Ch 6:15. Besides those of Zerubbabel and Joshua, nine (or in Nehemiah morecorrectly ten) names, probably of heads of families, but of whom nothingfurther is known, are placed here. 1. Nehemiah, to be distinguished fromthe well-known Nehemiah the son of Hachaliah, Neh 1:1; 2. Seraiah,instead of which we have in Neh 7:7 Azariah; 3. Reeliah, in Nehemiah,Raamiah; 4. Nahamani in Nehemiah, Εὐηνέος in 1 Esdras 5:8, omitted inthe text of Ezra; 5. Mordecai, not the Mordecai of the book of Esther (Est 2:5.); 6. Bilshan; 7. Mispar, in Nehemiah Mispereth; 8. Bigvai; 9. Rehum,in 1 Esdras Ροΐ́μος ; 10. Baanah. These ten, or reckoning Zerubbabel andJoshua, twelve men, are evidently intended, as leaders of the returningnation, to represent the new community as the successor of the twelvetribes of Israel. This is also unmistakeably shown by the designation, thepeople of Israel, in the special title, and by the offering of twelve sin-offerings, according to the number of the tribes of Israel, at the dedicationof the new temple, Ezr 6:16. The genealogical relation, however, of these twelve representatives to thetwelve tribes cannot be ascertained, inasmuch as we are told nothing of thedescent of the last ten. Of these ten names, one meets indeed with that ofSeraiah, Neh 10:3; of Bigvai, in the mention of the sons of Bigvai, Ezr 8:14; of Rehum, Neh 3:17; Neh 12:3; and of Baanah, Neh 10:28; butthere is nothing to make the identity of these persons probable. Even incase they were all of them descended from members of the former kingdomof Judah, this is no certain proof that they all belonged also to the tribes ofJudah and Benjamin, since even in the reign of Rehoboam pious Israelitesof the ten tribes emigrated thither, and both at and after the destruction ofthe kingdom of the ten tribes, many Israelites might have taken refuge andsettled in Judah. The last words, Ezr 2:2, "The number of the men of thepeople of Israel,"contain the special title of the first division of thefollowing list, with which the titles in Ezr 2:36, Ezr 2:40, Ezr 2:43, and Ezr 2:55 correspond. They are called the people of Israel , not the people of Judah, becausethose who returned represented the entire covenant people.

Keil-Delitzsch: Ezr 2:3-35

List of the houses and families of the people. Comp. Neh 7:8-38. - To showthe variations in names and numbers between the two texts, we here placethem side by side, the names in Nehemiah being inserted in parentheses.

Ezra II	Ezra II	Neh. VII
1. The Sons of Parosh	2172	2172
2. The Sons of Shephatiah	372	372
3. The Sons of Arah	775	652
4. The Sons of Pahath Moab, of the sons of Joshua and Joab	2812	2818
5. The Sons of Elam	1254	1254
6. The Sons of Zattu	945	845
7. The Sons of Zaccai	760	760
8. The Sons of Bani (Binnui)	642	648
9. The Sons of Bebai	623	628
10. The Sons of Azgad	1222	2322
11. The Sons of Adonikam	666	667
12. The Sons of Bigvai	2056	2067
13. The Sons of Adin	454	655
14. The Sons of Ater of Hezekiah	98	98
15. The Sons of Bezai	323	324
16. The Sons of Jorah (Harif)	112	112
17. The Sons of Hashum	223	328
18. The Sons of Gibbar (Gibeon)	95	95
19. The Sons of Bethlehem	123	123
20. The Men of Netophah	56	56
21. The Men of Anathoth	128	128
22. The Sons of Azmaveth (men of Beth-azmaveth)	42	42
23. The Sons of Kirjath-arim, Chephirah, Beeroth	743	743
24. The Sons of Ramah and Gaba	621	621
25. The Men of Michmas	122	122
26. The Men of Bethel and Ai	223	123
27. The Sons of Nebo (Acher)	52	52
28. The Sons of Magbish	156	wanting
29. The Sons of other Elam	1254	1254
30. The Sons of Harim	320	320
31. The Sons of Lod, Hadid, Ono	725	721
32. The Sons of Jericho	345	345
33. The Sons of Senaah	3630	3930
Total	24,144	25,406

The differences in the names are unimportant. In Ezr 2:6 the ו copulativeinserted between the names ישׁוּע and יואב , both inNehemiah and 1 Esdras, is wanting; the name בּני (Ezr 2:10) iswritten בּנּוּי in Nehemiah (Neh 7:15); for יורה (Ezr 2:18),Neh 7:24 has חריף , evidently another name for the sameperson, Jorah having a similarity of sound with יורה , harvest-rain, and חריף with חרף , harvest; for נּבּר (Ezr 2:20), Neh 7:25 more correctly read גּבעון , the name of the town; and for ערים קרית (Ezr 2:25), Neh 7:29 has the more correct form יערים קרית : the sons of Azmaveth (Ezr 2:24) stands inNehemiah as the men of Beth-azmaveth; while, on the other hand, for thesons of Nebo (Ezr 2:29), we have in Nehemiah (Neh 7:33) the men of NeboAcher, where אחר seems to have been inserted inadvertently,Elam Acher so soon following.

(Note: This view is more probable than the notion of Dietrich, in A. Merx, Archiv für wissensch. Forschung des A. T., No. 3, p. 345, thatby the addition אחר in Nehemiah, the Nebo in Judah isdistinguished from the Nebo in Reuben.)

The names Bezai, Jorah, and Hashum (Ezr 2:17-19) are transposed inNehemiah (Neh 7:22-24) thus, Hashum, Bezai, and Harif; as are also Lod,etc., and Jericho, (Ezr 2:33, Ezr 2:34) into Jericho and Lod, etc. (Nehemiah, vv. 36,37). Lastly, the sons of Magbish (Ezr 2:30) are omitted in Nehemiah; and thesons of Bethlehem and the men of Netophah (Ezr 2:21 and Ezr 2:22) are inNehemiah (Neh 7:26) reckoned together, and stated to be 188 instead of 123 +56 = 179. A glance at the names undoubtedly shows that those numbered1-17 are names of races or houses: those from 18-27, and from 31-33, areas certainly names of towns; there, therefore, inhabitants of towns arenamed. This series is, however, interrupted by Nos. 28-30; Harim beingundoubtedly, and Magbish very probably, names not of places, but ofpersons; while the equality of the number of the other, Elam 1254, withthat of Elam (No. 6), seems somewhat strange. To this must be added, thatMagbish is wanting both in Nehemiah and 2 Esdras, and the other Elam in1 Esdras; while, in place of the sons of Harim 320, we have in 1 Esdr. 5:16, in a more appropriate position, υἱοὶ Ἀρομ 32. Hence Bertheauinfers that Nos. 28 and 29, sons of Magbish and sons of Elam Acher (vv. 30 and 31), are spurious, and that Harim should be written Ἀρώμ , andinserted higher up. The reasons for considering these three statementsdoubtful have certainly some weight; but considering the greatuntrustworthiness of the statements in the first book of Esdras, and theother differences in the three lists arising, as they evidently do, merelyfrom clerical errors, we could not venture to call them decisive.

Of the names of houses or races (Nos. 1-17 and 30), we meet with manyin other lists of the time of Ezra and Nehemiah;

(Note: In the list of those who went up with Ezra (Ezra 8), the sons ofParosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad,Adonikam, Bigvai, and, according to the original text (Ezr 8:8, Ezr 8:10),also the sons of Zattu and Bani. In the lists of those who had takenstrange wives (Ezra 10) we meet with individuals of the sons of Parosh,Elam, Zattu, Bebai, Bani, Pahath-Moab, Harim, Hashum, and of thesons of Nebo. Finally, in the lists of the heads of the people in thetime of Nehemiah (Neh 10:15.) appear the names of Parosh,Pahath-Moab, Elam, Zattu, Bani, Azgad, Bebai, Bigvai, Adin, Ater,Hashum, Bezai, Harif, Harim, Anathoth, together with others whichdo not occur in the list we are not treating of.)

whence we perceive,(1) that of many houses only a portion returned with Zerubbabel andJoshua, the remaining portion following with Ezra; (2) that heads ofhouses are entered not by their personal names, but by that of thehouse. The names, for the most part, descend undoubtedly from the time anteriorto the captivity, although we do not meet with them in the historicalbooks of that epoch, because those books give only the genealogies ofthose more important personages who make a figure in history. Besidesthis, the genealogies in Chronicles are very incomplete, enumerating for themost part only the families of the more ancient times. Most, if not all, ofthese races or houses must be regarded as former inhabitants of Jerusalem. Nor can the circumstance that the names given in the present list are notfound in the lists of the inhabitants of Jerusalem (1 Chron 9 and Neh 11)be held as any valid objection; for in those lists only the heads of the greatraces of Judah and Benjamin are named, and not the houses which thoseraces comprised. The names of cities, on the other hand (Nos. 18-33), arefor the most part found in the older books of the Old Testament: Gibeonin Jos 9:3; Bethlehem in Rth 1:2; Mic 5:1; Netophah, 2Sa 23:28 - seecomm. on 1Ch 2:54; Anathoth in Jos 21:18; Jer 1:1; Kirjath-jearim,Chephirah, and Beeroth, as cities of the Gibeonites, in Jos 9:17; Ramahand Geba, which often occur in the histories of Samuel and Saul, also inJos 18:24-25; Michmash in 1Sa 13:2, 1Sa 13:5; Isa 10:28; Bethel and Ai inJos 7:2; and Jericho in Jos 5:13, and elsewhere. All these places were situate in the neighbourhood of Jerusalem, and wereprobably taken possession of by former inhabitants or their childrenimmediately after the return. Azmaveth or Beth-azmaveth (Neh 7:28) doesnot occur in the earlier history, nor is it mentioned out of this list, exceptin Neh 12:29, according to which it must be sought for in theneighbourhood of Geba. It has not, however, been as yet discovered; forthe conjecture of Ritter, Erdk . xvi. p. 519, that it may be el-Hizme, nearAnâta, is unfounded. Nor can the position of Nebo be certainlydetermined, the mountain of that name (Num 32:3) being out of thequestion. Nob or Nobe (1Sa 21:2) has been thought to be this town. Itssituation is suitable; and this view is supported by the fact that in Neh 11:31., Nob, and not Nebo, is mentioned, together with many of theplaces here named; in Ezr 10:43, however, the sons of Nebo are againspecified. As far as situation is concerned, Nuba, or Beit-Nuba (Robinson's BiblicalResearches , p. 189), may, as Bertheau thinks, correspond with this town. Magbish was by many older expositors regarded as the name of a place,but is certainly that of a person; and no place of such a name is known. The localities Lod, Hadid, and Ono (Ezr 2:33) first occur in the later books ofthe Old Testament. On Lod and Ono, see comm. on 1Ch 8:12. חדיד is certainly Ἀδιδά (1 Macc. 12:28, 13:13), not far fromLydda, where there is still a place called el-Hadithe, Arab. ' l - hdı̂th (Robinson's Biblical Researches , p. 186). סנאה , Ezr 2:35, isidentified by older expositors with Σεννά, ν͂ν Μαγδαλσεννά , whichJerome describes as terminus Judae, in septimo lapide Jerichus contra septentrionalem plagam ( Onom. ed. Lars. et Parth. p. 332f.); in oppositionto which, Robinson, in his above-cited work, identifies Magdal-Senna witha place called Mejdel, situate on the summit of a high hill about eighteenmiles north of Jericho. The situation, however, of this town does not agreewith the distance mentioned by Eusebius and Jerome, and the nameMejdel, i.e., tower, is not of itself sufficient to identify it with Magdal-Senna. The situation of the Senaah in question is not as yet determined; itmust be sought for, however, at no great distance from Jericho. Of thetowns mentioned in the present list, we find that the men of Jericho,Senaah, and Gibeon, as well as the inhabitants of Tekoa, Zanoah, Beth-haccerem, Mizpah, Beth-zur, and Keilah, assisted at the building of thewalls of Jerusalem under Nehemiah (Neh 3:2-3, Neh 3:7). A larger number oftowns of Judah and Benjamin is specified in the list in Neh 11:25-35,whence we perceive that in process of time a greater multitude of Jewsreturned from captivity and settled in the land of their fathers.

Keil-Delitzsch: Ezr 2:36-39

The list of the priests is identical, both in names and numbers, with that ofNeh 7:39-42. These are:

The sons of Jedaiah, of the house of Jeshua	973
The sons of Immer	1052
The sons of Pashur	1247
The sons of Harim	1017
Total	4289

Jedaiah is the head of the second order of priests in 1Ch 24:7. If, then,Jedaiah here represents this order, the words "of the house of Jeshua"must not be applied to Jeshua the high priest; the second order belongingin all probability to the line of Ithamar, and the high-priestly race, on thecontrary, to that of Eleazar. We also meet the name Jeshua in otherpriestly families, e.g., as the name of the ninth order of priests in 1Ch 24:11, so that it may be the old name of another priestly house. Since,however, it is unlikely that no priest of the order from which the highpriest descended should return, the view that by Joshua the high priest isintended, and that the sons of Jedaiah were a portion of the house towhich Joshua the high priest belonged, is the more probable one. In thiscase Jedaiah is not the name of the second order of priests, but of the headof a family of the high-priestly race. Immer is the name of the sixteenth order of priests, 1Ch 24:14. Pashurdoes not occur among the orders of priests in 1 Chron 24; but we find thename, 1Ch 9:12, and Neh 11:12, among the ancestors of Adaiah, apriest of the order of Malchijah; the Pashur of Jer 20 and Jer 21:1-14 being, on thecontrary, called the son of Immer, i.e., a member of the order of Immer. Hence Bertheau considers Pashur to have been the name of a priestly race,which first became extensive, and took the place of an older and perhapsextinct order, after the time of David. Gershom of the sons of Phinehas,and Daniel of the sons of Ithamar, are said, Dan 8:2, to have gone up toJerusalem with Ezra, while the order to which they belonged is notspecified. Among the priests who had married strange wives (Ezr 10:18-22) are named, sons of Jeshua, Immer, Harim, Pashur; whence it has beeninferred "that, till the time of Ezra, only the four divisions of priests hereenumerated had the charge of divine worship in the new congregation"(Bertheau). On the relation of the names in Ezr 2:36-39 to those in Neh 10:3-9 and 12:1-22, see remarks on these passages.

Keil-Delitzsch: Ezr 2:40-58

Levites, Nethinim, and Solomon's servants. Comp. Neh. 7:43-60.

Levites: the sons of Jeshua and Kadmiel, of the sons of Hodivah	74	74
Singers: sons of Asaph	128	148
Sons of the door-keepers; sons of Shallum, Ater. Etc.	139	138
Nethinim and servants of Solomon, in all	392	392
Total	733	752

The Levites are divided into three classes: Levites in the stricter sense ofthe word, i.e., assistants of the priests in divine worship, singers, anddoor-keepers; comp. 1Ch 24:20-31, 1Ch 24:25, and 26:1-19. Of Levites in thestricter sense are specified the sons of Jeshua and Kadmiel of the sons ofHodaviah ( וקדמיאל , and הודויה of our text areevidently correct readings; and לקדמיאל and הודיה , Keri להודיּה , Neh 7:43, errors of transcription). The addition, "of the sonsof Hodaviah,"belongs to Kadmiel, to distinguish him from other Levites ofsimilar name. Jeshua and Kadmiel were, according to Ezr 3:9, chiefs oftwo orders of Levites in the times of Zerubbabel and Joshua. These namesrecur as names of orders of Levites in Neh 10:10. We do not find the sonsof Hodaviah in the lists of Levites in Chronicles.

Ezr 2:41

Of singers, only the sons of Asaph, i.e., members of the choir ofAsaph, returned. In Neh 11:17 three orders are named, Bakbukiahevidently representing the order of Heman.

Ezr 2:42

Of door-keepers, six orders or divisions returned, among whichthose of Shallum, Talmon, and Akkub dwelt, according to 1Ch 9:17, atJerusalem before the captivity. Of the sons of Ater, Hatita and Shobai,nothing further is known.

Ezra 2:43-58

The Nethinim, i.e., temple-bondsmen, and the servants ofSolomon, are reckoned together, thirty-five families of Nethinim and ten ofthe servants of Solomon being specified. The sum-total of these amountingonly to 392, each family could only have averaged from eight to nineindividuals. The sons of Akkub, Hagab and Asnah (Ezr 2:45, Ezr 2:46, and Ezr 2:50), areomitted in Nehemiah; the name Shalmai (Ezr 2:46) is in Neh 7:48 writtenSalmai; and for נפיסים , Ezr 2:50, Neh 7:52 has נפושׁסים , a form combinedfrom נפוּסים and נפישׁים . All other variations relate only todifferences of form. Because Ziha ( ציהא , Ezr 2:43) again occurs inNeh 11:21 as one of the chiefs of the Nethinim, and the names followingseem to stand in the same series with it, Bertheau insists on regardingthese names as those of divisions. This cannot, however, be correct; forZiha is in Neh 11:21 the name of an individual, and in the present list alsothe proper names are those of individuals, and only the sons of Ziha,Hasupha, etc., can be called families or divisions. Plural words alone, Mehunim and Nephisim, are names of races or nations;hence the sons of the Mehunim signify individuals belonging to theMehunim, who, perhaps, after the victory of King Uzziah over thatpeople, were as prisoners of war made vassals for the service of thesanctuary. So likewise may the sons of the Nephisim have been prisonersof war of the Ishmaelite race נפישׁ . Most of the families herenamed may, however, have been descendants of the Gibeonites (Jos 9:21, Jos 9:27). The servants of Solomon must not be identified with theCanaanite bond-servants mentioned 1Ki 9:20., 2Ch 8:7., butwere probably prisoners of war of some other nation, whom Solomonsentenced to perform, as bondsmen, similar services to those imposedupon the Gibeonites. The sons of these servants are again mentioned inNeh 11:3. In other passages they are comprised under the general termNethinim, with whom they are here computed. Among the names, that of הצּבים פּכרת (Ezr 2:57), i.e., catcher of gazelles, is asingular one; the last name, אמי , is in Neh 7:59 אמון .

Keil-Delitzsch: Ezr 2:59-60

Those who went up with, but could not prove that they pertained to, thenation of Israel. Comp. Neh 7:61 and Neh 7:62. - Three such families are named,consisting of 652, or according to Nehemiah of 642, persons. These wentup, with those who returned, from Tel-melah (Salthill) and Tel-harsa(Thicket or Forest Hill), names of Babylonian districts or regions, thesituations of which cannot be ascertained. The words also which follow, אמּר אדּן כּרוּב , are obscure, but are certainlynot the names of individuals, the persons who went up not being specifiedtill Ezr 2:60. The words are names of places, but it is uncertain whether thethree are used to express one or three places. In favour of the notion thatthey designate but one locality, may be alleged that in Ezr 2:60 only threeraces are named, which would then correspond with the districts named inEzr 2:59 : Tel-melah, Tel-harsa, and Cherub-Addan-Immer; a race from eachdistrict joining those who went up to Jerusalem. The three last words,however, may also designate three places in close proximity, in which oneof the races of Ezr 2:60 might be dwelling. These could not show their father's house and their seed, i.e., genealogy,whether they were of Israel. הם , as well as the suffixes of זרעם and בּית־אבותם , refers to the persons named in Ezr 2:60. Theycould not show that the houses of Delaiah, Tobiah, and Nekoda, afterwhich they were called, belonged to Israel, nor that they themselves wereof Israelitish origin. Cler. well remarks: Judaicam religionem dudum sequebantur, quam ob rem se Judaeos censebant; quamvis non possent genealogicas ullas tabulas ostendere, ex quibus constaret, ex Hebraeis oriundos esse . One of these names, Nekoda, Ezr 2:48, occurring among thoseof the Nethinim, Bertheau conjectures that while the sons of Nekoda herespoken of claimed to belong to Israel, the objection was made that theymight belong to the sons of Nekoda mentioned Ezr 2:48, and ought thereforeto be reckoned among the Nethinim. Similar objections may have beenmade to the two other houses. Although they could not prove theirIsraelite origin, they were permitted to go up to Jerusalem with the rest,the rights of citizenship alone being for the present withheld. Hence wemeet with none of these names either in the enumeration of the heads andhouses of the people, Neh 10:15-28, or in the list Ezra 10:25-43.

Keil-Delitzsch: Ezr 2:61-62

Priests who could not prove themselves members of the priesthood. Comp. Neh 7:63-65. - Three such families are named: the sons of Habaiah,the sons of Hakkoz, the sons of Barzillai. These could not discover theirfamily registers, and were excluded from the exercise of priestly functions. Of these three names, that of Hakkoz occurs as the seventh order ofpriests; but the names alone did not suffice to prove their priesthood, thisbeing also borne by other persons. Comp. Neh 3:4. The sons of Barzillaiwere the descendants of a priest who had married a daughter, probably anheiress (Num), of Barzillai the Gileadite, so well known in the history ofDavid (2Sa 17:27; 2Sa 19:32-39; 1Ki 2:7), and had taken her name forthe sake of taking possession of her inheritance (the suffix שׁמם refers to בּנות ; see on Num 27:1-11). That by contracting thismarriage he had not renounced for himself and his descendants his priestlyprivileges, is evident from the fact, that when his posterity returned fromcaptivity, they laid claim to these privileges. The assumption, however, ofthe name of Barzillai might have cast such a doubt upon their priestlyorigin as to make it necessary that this should be proved from thegenealogical registers, and a search in these did not lead to the desireddiscovery. כּתבם is their ספר יחשׂ , Neh 7:5, the book orrecord in which their genealogy was registered. The title of this record was המּתיחשׁים , the Enregistered: the word is in apposition to כּתבם , and the plural נמצאוּ agrees with it, while inNeh 7:64 the singular נמצא agrees with כתבם . They weredeclared to be polluted from the priesthood, i.e., they were excluded fromthe priesthood as polluted or unclean. The construction of the Pual יגאלוּ with מן is significant.

Keil-Delitzsch: Ezr 2:63

The Tirshatha, the secular governor of the community, i.e., as is obviousfrom a comparison of Neh 7:65 with Neh 7:70, Zerubbabel, called Hag 1:1 יהוּדה פּחת . תּרשׁתא , always used withthe article, is undoubtedly the Persian designation of the governor orviceroy. Nehemiah is also so called in Neh 8:9 and Neh 10:2, and likewise הפּחה , Neh 12:26. The meaning of the word is still matter ofdispute. Some derive it from the Persian trsı̂dn , to fear, and trs , fear = thefeared or respected one (Meier, Wurzelb. p. 714); others from Persian trš ,acer, auster , the strict ruler; others, again (with Benfey, die Monatsnamen ,p. 196), from the Zend. thvôrestar (nom. thvôresta ), i.e., praefectus, penes quem est imperium : comp. Gesenius, thes . p. 1521. The Tirshatha decidedthat they were not to eat of the most holy things till there should arise apriest with Urim and Thummim, i.e., to give a final decision by means ofUrim and Thummim. עמד , according to the later usage of thelanguage, is equivalent to קוּם , comp. Dan 8:3; Dan 11:2, and other places. The prohibition to eat of the most holythings (comp. on Lev 2:3) involved the prohibition to approach the mostholy objects, e.g., the altar of burnt-offering (Exo 29:37; Exo 30:10), and to enterthe most holy place, and thus excludes from specific priestly acts:without, however, denying a general inclusion among the priestly order, orabolishing a claim to the priestly revenues, so far as these were notdirectly connected with priestly functions. On Urim and Thummim, seeon Exo 28:30. From the words, "till a priest shall arise,"etc., it is evidentthat the then high priest was not in a position to entreat, and topronounce, the divine decision by Urim and Thummim. The reason of this,however, need not be sought in the personality of Joshua (Ewald, Gesch . iv. 95), nor supposed to exist in such a fact as that he might not perhapshave been the eldest son of his father, and therefore not have had full rightto the priesthood. This conjecture rests upon utterly erroneous notions of the Urim andThummim, upon a subjectivistic view, which utterly evaporates theobjective reality of the grace with which the high priest was in virtue of hisoffice endowed. The obtainment of the divine decision by Urim andThummim presupposes the gracious presence of Jahve in the midst of Hispeople Israel. And this had been connected by the Lord Himself with theark of the covenant, and with its cherubim-overshadowed mercy-seat,from above which He communed with His people (Exo 25:22). The highpriest, bearing upon his breast the breastplate with the Urim andThummim, was to appear before Jahve, and, bringing before Him thejudgment of Israel, to entreat the divine decision (Exo 28:30; Num 27:21). The ark of the covenant with the mercy-seat was thus, in virtue of thedivine promise, the place of judgment, where the high priest was to inquireof the Lord by means of the Urim and Thummim. This ark, however, wasno longer in existence, having been destroyed when Solomon's temple wasburned by the Chaldeans. Those who returned with Zerubbabel werewithout the ark, and at first without a temple. In such a state of affairs the high priest could not appear before Jahve withthe breastplate and the Urim and Thummim to entreat His decision. Thebooks of Samuel, indeed, relate cases in which the divine will wasconsulted by Urim and Thummim, when the ark of the covenant was notpresent for the high priest to appear before (comp. 1Sa 23:4, 1Sa 23:6, 1Sa 23:9, etc.,1Sa 14:18); whence it appears that the external or local presence of the ark wasnot absolutely requisite for this purpose. Still these cases occurred at atime when the congregation of Israel as yet possessed the ark with theLord's cherubim-covered mercy-seat, though this was temporarilyseparated from the holy of holies of the tabernacle. Matters were in adifferent state at the return from the captivity. Then, not only were theywithout either ark or temple, but the Lord had not as yet re-manifestedHis gracious presence in the congregation; and till this should take place,the high priest could not inquire of the Lord by Urim and Thummim. Inthe hope that with the restoration of the altar and temple the Lord wouldagain vouchsafe His presence to the returned congregation, Zerubbabelexpected that a high priest would arise with Urim and Thummim topronounce a final decision with regard to those priests who could notprove their descent from Aaron's posterity. This expectation, however, was unfulfilled. Zerubbabel's temple remainedunconsecrated by any visible token of Jahve's presence, as the place whereHis name should dwell. The ark of the covenant with the cherubim, andthe Shechinah in the cloud over the cherubim, were wanting in the holy ofholies of this temple. Hence, too, we find no single notice of anydeclaration of the divine will or the divine decision by Urim and Thummimin the period subsequent to the captivity; but have, on the contrary, theunanimous testimony of the Rabbis, that after the Babylonian exile Godno longer manifested His will by Urim and Thummim, this kind of divinerevelation being reckoned by them among the five things which werewanting in the second temple. Comp. Buxtorf, exercitat. ad historiam Urimet Thummim , c. 5; and Vitringa, observat. ss. Lib. vi. c. 6, p. 324f.

Keil-Delitzsch: Ezr 2:64-67

The whole number of those who returned, their servants, maids, andbeasts of burden. Comp. Neh 7:66-69. - The sum-total of the congregation( כּאחד , as one, i.e., reckoned together; comp. Ezr 3:9; Ezr 6:20) isthe same in both texts, as also in 1 Esdras, viz., 42,360; the sums of theseparate statements being in all three different, and indeed amounting ineach to less than the given total. The separate statements are as follow: -

Men of Israel	24,144	25,406	26,390
Priests	4,289	4,289	2,388
Levites	341	360	341
Nethinim and servants of Solomon	392	392	372
Those who could not prove their Israelitish origin	652	642	652
Total	29,818	31,089	30,143

These differences are undoubtedly owing to mere clerical errors, andattempts to reconcile them in other ways cannot be justified. Many olderexpositors, both Jewish and Christian (Seder olam, Raschi, Ussher, J. H. Mich., and others), were of opinion that only Jews and Benjamites areenumerated in the separate statements, while the sum-total includes alsothose Israelites of the ten tribes who returned with them. In opposing thisnotion, it cannot, indeed, be alleged that no regard at all is had to membersof the other tribes (Bertheau); for the several families of the men of Israelare not designated according to their tribes, but merely as those whomNebuchadnezzar had taken away to Babylon; and among these wouldcertainly be included, as Ussher expressly affirms, many belonging to theother tribes who had settled in the kingdom of Judah. But the verycircumstances, that neither in the separate statements nor in the sum-totalis any allusion made to tribal relations, and that even in the case of thosefamilies who could not prove their Israelitish origin the only question wasas to whether they were of the houses and of the seed of Israel, exclude alldistinction of tribes, and the sum-total is evidently intended to be the jointsum of the separate numbers. Nor can it be inferred, as J. D. Mich. conjectures, that because the parallelverse to Ezr 2:64 of our present chapter, viz., 1 Esdr. 5:41, reads thus, "andall of Israel from twelve years old and upwards, besides the servants andmaids, were 42,360,"the separate statements are therefore the numbersonly of those of twenty years old and upwards, while the sum-totalincludes those also from twelve to twenty years of age. The addition"from twelve years and upwards"is devoid of critical value; because, if ithad been genuine, the particular "from twenty years old and upwards"must have been added to the separate statements. Hence it is not evenprobable that the author of the 1st book of Esdras contemplated areconciliation of the difference by this addition. In transcribing such amultitude of names and figures, errors could scarcely be avoided, whetherthrough false readings of numbers or the omission of single items. Thesum-total being alike in all three texts, we are obliged to assume itscorrectness.

Ezr 2:65

"Besides these, their servants and their maids, 7337." אלּה is, by the accent, connected with the preceding words. The furtherstatement, "And there were to them (i.e., they had) 200 singing men andsinging women,"is striking. The remark of Bertheau, that by להם the property of the community is intended to be expressed, isincorrect; להם denotes merely computation among, and does notnecessarily imply proprietorship. J. D. Mich., adopting the latter meaning,thought that oxen and cows originally stood in the text, and were changedby transcribers into singing men and singing women, "for both wordsclosely resemble each other in appearance in the Hebrew."Berth., on thecontrary, remarks that שׁורים , oxen, might easily be exchangedfor שׁררים or משׁררים , but that שׁור has no feminine form forthe plural, and that פּרות , cows, is very different from משׁררות ;that hence we are obliged to admit that in the original text שׁורים stood alone, and that after this word had been exchanged for משׁררים , משׁררות was added as its appropriate complement. Such fanciful notions can need no serious refutation. Had animals beenspoken of as property, להם would not have been used, but asuffix, as in the enumeration of the animals in Ezr 2:66. Besides, oxen andcows are not beasts of burden used in journeys, like the horses, mules,camels, and asses enumerated in Ezr 2:66, and hence are here out of place. וּמשׁררות משׁררים are singing men and singingwomen, in 1 Esdras ψάλται καὶ ψαλτῳδοί , who, as the Rabbis alreadysupposed, were found among the followers of the returning Jews, ut laetior esset Israelitarum reditus . The Israelites had from of old employedsinging men and singing women not merely for the purpose of enhancingthe cheerfulness of festivities, but also for the singing of lamentations onsorrowful occasions; comp. Ecc 2:8; 2Ch 35:25 : these, because theysang and played for hire, are named along with the servants and maids, anddistinguished from the Levitical singers and players. In stead of 200, wefind both in Nehemiah and 1 Esdras the number 245, which probably creptinto the text from the transcriber fixing his eye upon the 245 of thefollowing verse.

Ezr 2:66-67

The numbers of the beasts, whether for riding or baggage:horses, 736; mules, 245; camels, 435; and asses, 6720. The numbers areidentical in Neh 7:68. In 1 Esdr. 5:42 the camels are the first named, andthe numbers are partially different, viz., horses, 7036, and asses, 5525.

Keil-Delitzsch: Ezr 2:68-70

Contributions towards the rebuilding of the temple, and concludingremarks. Comp. Neh 7:70-73. - Some of the heads of houses, when theycame to the house of Jahve, i.e., arrived at the site of the temple, broughtfree-will offerings ( התנדּב ; comp. 1Ch 29:5) to set it up inits place ( העמיד , to set up, i.e., to rebuild; identical in meaningboth here and Ezr 9:9 with הקים ). After their ability( כּכוחם ; comp. 1Ch 29:2) they gave unto the treasure ofthe work, i.e., of restoring the temple and its services, 61,000 darics ofgold = £68,625, and 5000 mina of silver, above £30,000, and 100 priests'garments. The account of these contributions is more accurately given inNeh 7:70-72, according to which some of the heads of houses gave untothe work ( מקצת as Dan 1:2 and elsewhere); the Tirshatha gave to thetreasure 1000 darics of gold, 50 sacrificial vessels (see on Exo 27:3), 30priests' garments, and 500 ... This last statement is defective; for the twonumbers 30 and 500 must not be combined into 530, as in this case thehundreds would have stood first. The objects enumerated were named before 500, and are omitted through aclerical error, מנים וכסף "and silver (500) mina."And some of the heads of houses (others than the Tirshatha) gave of gold20,000 darics, of silver, 2200 mina; and that which the rest of the peoplegave was-gold, 20,000 darics, silver, 2000 mina, and 67 priests' garments. According to this statement, the Tirshatha, the heads of houses, and therest of the people, gave together 41,000 darics in gold, 4200 mina in silver,97 priests' garments, and 30 golden vessels. In Ezra the vessels areomitted; and instead of the 30 + 67 = 97 priests' garments, they are statedin round numbers to have been 100. The two other differences have arisenfrom textual errors. Instead of 61,000 darics, it is evident that we mustread with Nehemiah, 41,000 (1000 + 20,000 + 20,000); and in addition tothe 2200 and 2000 mina, reckon, according to Neh 7:70, 500 more, in all4700, for which in the text of Ezra we have the round sum of 5000. The account of the return of the first band of exiles concludes at Ezr 2:70, andthe narrative proceeds to the subsequent final statement: "So the priests,etc ... .dwelt in their cities." העם וּמן , those of thepeople, are the men of the people of Israel of Ezr 2:2, the laity asdistinguished from the priests, Levites, etc. In Nehemiah the words aretransposed, so that העם מן stand after the Levitical door-keepers and singers. Bertheau thinks this position more appropriate; butwe cannot but judge otherwise. The placing of the people, i.e., the laity ofIsrael, between the consecrated servants of the temple (the priests andtheir Levitical assistants in the sacrificial service) and the singers and door-keepers, seems to us quite consistent; while, on the other hand, the namingof the שׁוערים before the משׁררים in Nehemiah seemsinappropriate, because the performance of the choral service of the templewas a higher office than the guardianship of the doors. Neither can weregard Bertheau's view, that בּעריהם , which in the presentverse follows והנּתינים , should be erased, as a correct one. The word forms a perfectly appropriate close to the sentence beginningwith ויּשׁבוּ ; and the sentence following, "And all Israel werein their cities,"forms a well-rounded close to the account; while, on thecontrary, the summing up of the different divisions by the words כל־ישׂראל in Nehemiah, after the enumeration of those divisions, has a rather heavyeffect.

(Note: In 1 Esdr. 5:46, this verse, freely carrying out the texts ofEzra and Nehemiah, with regard also to Neh 12:27-30, runs thus:"And so dwelt the priests, and the Levites, and the people, inJerusalem and in the country, the singers also and the porters, and allIsrael in their villages.")

Constable: Ezr 1:1--6:22

I. THE FIRST RETURN UNDER SHESHBAZZAR chs. 1--6

"This whole section (Ezra 1-6) emphasizes God's sovereignty and his providence; God works in history to fulfill his will."¹⁵

Constable: Ezr 2:1-70

2. The exiles who returned ch. 2

This chapter contains a record of the people who responded to Cyrus' decree and returned to the Promised Land. It is a list of families rather than individuals and the towns in Babylon from which they came. Almost all of these people could demonstrate their Jewish ancestry (vv. 59-60). Nehemiah 7 contains a very similar list.

"The genealogies are a guarantee that Israel is not adrift in a vacuum of this present generation but has security and credentials. And as long as Israel can name names, utter their precious sounds, it has a belonging place which no hostile empire can deny."³⁷

Constable: Ezr 2:1-2

The leaders 2:1-2a

The "province" referred to was probably Judah³⁸ rather than Babylonia³⁹ in view of the context. Zerubbabel was the grandson of King Jehoiachin and the nephew of Sheshbazzar, the leader of this return (1 Chron. 3:17-19). Zerubbabel assumed leadership later in Judah. Evidently Sheshbazzar was the official Persian governor and Zerubbabel the popular leader (cf. 3:8-11).⁴⁰ Sheshbazzar may have been about 55 to 60 years old at this time and Zerubbabel about 40.⁴¹ Jeshua was the high priest (Zech. 3:1) who later led in the re-establishment of temple worship. This Nehemiah must have been a different person from the Nehemiah in the book that bears that name. The second Nehemiah did not return to Judah until almost 100 years later, in 444 B.C. (Neh. 2:9). Likewise this Mordecai was not Esther's cousin (Esth. 2:5) since the latter Mordecai remained in Susa, one of the capitals of the Persian Empire, and lived about 50 years later than this Mordecai.

Constable: Ezr 2:2-35

The general population 2:2b-35

The designations "sons of" and "men of" in these verses point out the two ways whereby the exiles demonstrated their Jewish ancestry: by family genealogy or by residence in Palestine. Few of the returning exiles had personally lived in the Promised Land, but many could give evidence that their ancestors had lived in a particular town and or had owned property there.

"It was not considered a compromise of one's Jewish identity to give a child a name which was not Yahwistic, nor even of Hebrew or Aramaic stock."⁴²

Scholars have explained the many differences in numbers in this list compared with the one in Nehemiah 7:7-66 several ways⁴³ Hebrew writers represented numbers by using certain words that had other meanings. This has resulted in some confusion in interpretation.⁴⁴ Perhaps the translators misunderstood the numbers the writer intended.⁴⁵ Maybe this list contains rough estimates and the later list in Nehemiah has the true figures.⁴⁶

Constable: Ezr 2:36-39

The priests 2:36-39

Only four of the 24 priestly families that David organized (1 Chron. 24:7-18) had representatives among the returning exiles. Nevertheless these would have been sufficient to serve the worship needs of the other Israelites who returned. The priests composed about 8.6 percent of the total returnee population (cf. vv. 64-65).

Constable: Ezr 2:40-42

The Levites 2:40-42

Few Levites, only 341, chose to leave the comforts of life in Babylon. They assisted the priests. There were fewer Levites than priests, the opposite of the situation that existed before the exile.

Constable: Ezr 2:43-54

The temple servants 2:43-54

The "temple servants" were an order of Israelites that David had established to assist the Levites (8:20). The biblical writers sometimes called them the Nethinim (lit. those given, i.e., dedicated, to God). They may have been the descendants of the Gibeonites whom Joshua had subjugated (Josh. 9:27) and or the descendants of other war captives.⁴⁷

Constable: Ezr 2:55-58

The descendants of Solomon's servants 2:55-58

These people seem to have been those who descended from the servants Solomon had appointed to serve in his temple during his administration. Other views are that they were the descendants of the Canaanites whom Solomon enslaved⁴⁸ or the descendants of the royal officers who were merchants in Solomon's service.⁴⁹ Since the grand total in verse 58 includes both the temple servants and this group, it appears that they cooperated closely in their work.

Constable: Ezr 2:59-60

Israelites of doubtful origin 2:59-60

"We may infer from this pericope as it is clearly stated in 1 Chr. 5:17 and Neh. 7:5 that Jewish families kept genealogies to prove their Jewish descent, and to ascertain that mixture with foreign groups was somehow excluded."⁵⁰

Even though these people could not establish their Jewish ancestry with certainty, the leaders of the restoration permitted them to return with those who could. It is understandable that some of the Jews born in Babylon, perhaps of mixed parentage, would have had trouble tracing their genealogies.

"Dr. Nelson Glueck, in commenting on the phenomenon of historical memory as evidenced in the Old Testament, relates an experience which Mr. A. S. Kirkbride had while serving with Lawrence of Arabia' in 1917. He told me,' writes Glueck, that on one occasion, while he was in an Arab encampment, an Arab got up and related the history of his forbearers back to forty generations, and that there were others in the assembly who obviously could have done the same, telling who married and who begat whom, and where they lived, and frequently what they had done, and where they wandered. Kirkbride said it sounded exactly like a chapter of genealogy out of the Bible' (Newsletter of Nelson Glueck, Aug. 22, 1942)."⁵¹

Constable: Ezr 2:61-63

Priests of doubtful origin 2:61-63

These men returned but could not serve as priests until the high priest could determine that they were indeed descendants of Aaron (cf. Num. 16:40; 18:9-10). Perhaps the high priest did this using the Urim and Thummim if these were still in existence (Exod. 28:15-30; cf. 1 Sam. 23:9-12). Perhaps other records were available to him.

Constable: Ezr 2:64-67

The totals 2:64-67

There is a discrepancy between the total number of exiles the writer gave here (49,897) and the sum of the various groups he just mentioned (29,818). Perhaps the women and children made up the difference, though if this was the case there were many more men than women and children. This may have been the case in view of the rigors that the people would have had to experience migrating from Babylon to Jerusalem.

"More likely is the suggestion that since this is a composite list, some families simply were omitted; but the overall total remains correct."⁵²

Another explanation follows.

"There is general agreement that the divergences are copying errors, arising from the special difficulty of understanding or reproducing numerical lists."⁵³

Some of the Jews took their servants back to Judah with them (v. 65). The ratio was about one servant to every six Jews, which confirms the wealth of the Jews then (cf. v. 69). Twenty years later most of them were poor (cf. Hag. 1:6, 9; 2:17). These singers (v. 65) may have been entertainers since they are distinct from the temple singers (v. 41). If they were, their presence would illustrate further the returning exiles' prosperity.

"The [one-humped Arabian] camel [v. 67] can carry its rider and about four hundred pounds and can travel three or four days without drinking."⁵⁴

Constable: Ezr 2:68-70

Arrival in Jerusalem 2:68-70

The Israelites contributed to the rebuilding of the temple as they had to the construction of the Mosaic tabernacle (Exod. 25:4-7; 35:2-9). Probably the Greek gold drachma is in view and the Babylonian silver mina (v. 69).⁵⁵ If this is so, one Greek drachma was equivalent to one Roman denarius.⁵⁶ In the ancient world this was one day's wage for a workingman (cf. Matt. 20:1-16). Obviously the exiles made a substantial contribution to the rebuilding of the temple that supplemented what Cyrus and the friends of the immigrants had previously donated (1:4, 6-11; cf. Exod. 25:4-7; 35:2-9; 2 Cor. 8:3; 9:7).

When this group of Jews returned to the Promised Land in 537 B.C., they went first to Jerusalem (v. 68). Later they settled in the towns where their ancestors had lived and where some of them had property rights (v. 70; cf. vv. 21-35).

The record of those who returned that God preserved in this chapter shows His faithfulness in bringing a remnant of His people back to Palestine as He had promised.

"One of the chief objectives of Ezra-Nehemiah was to show the Jews that they constituted the continuation of the preexilic Jewish community, the Israelite community that God had chosen."⁵⁷

Guzik: Ezr 2:1-70 - List of the Returning Exiles

Ezra 2 - List of the Returning Exiles

A. Those returning from exile.

1. (1-2) Those immediately associated with Zerubbabel.

Now these are the people of the province who came back from the captivity, of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his own city. Those who came with Zerubbabel were Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:

a. Now these are the people of the province who came back from the captivity: Here begins the list of the families and individuals who made the return to Judah and Jerusalem, now that it was a province of the Persian Empire.

i. "The returning exiles were described as 'children of the province' (Ezra 2:1) - i.e., of the Persian province of Judea - and their leader bore the title of a Persian governor (Tirshatha, Ezra 2:63). Zerubbabel was no new Moses." (Adeney)

ii. The word province is medina. "That Medina, a city in Arabia, holdeth this Medina in hard subjection; making her children pay for the very heads they wear; and so grievously affecting them, that they have cause enough to take up anew Jeremiah's elegy over their doleful captivity." (Trapp)

b. Those who came with Zerubbabel: Here are eleven names mentioned, yet the list probably should contain twelve names (comparing with Nehemiah 7:7 and noting the twelve sacrificial bulls of Ezra 8:35).

i. "There are eleven names here, but Nehemiah's copy of the list preserves one more, that of Nahamani (Nehemiah 7:7), which has evidently dropped out of this verse in the course of copying. The choice of twelve, like that of the twelve apostles, was a tacit declaration that the community they led was no mere rump or fragment by the embodiment of the people of Israel." (Kidner)

ii. Nehemiah . . . Mordecai: "Not that famous Nehemiah nor that renowned Mordecai so much spoken of in the Book of Esther, but others of the same name." (Trapp)

c. Zerubbabel: Zerubbabel was the appointed governor over the province of Judah. He was also a descendent of the last reigning Judean king.

i. "He was the lineal descendant of the royal house, the heir to the throne of David. This is a most significant fact. It shows that the exiles had retained some latent national character to the return, although, as we have already observed, the main object of it was religious." (Adeney)

ii. He is probably the same person mentioned in Ezra 1:8 as Sheshbazzar. Ezra 5:16 says that Sheshbazzar laid the foundation of the temple; Ezra 3:8 seems to attribute that work to Zerubbabel. This strengthens the idea that they were in fact the same person.

d. Jeshua: Haggai 2:1-5 and several other passages among the post-exilic prophets mention this notable co-worker with Zerubbabel.

i. "Jeshua the High Priest (Zechariah 3:1), whose name (in Greek, 'Jesus') is spelt Joshua in Haggai and Zechariah, was Zerubbabel's fellow-leader."

2. (3-35) A listing of the families returning to Judah and Jerusalem.

The people of Parosh, two thousand one hundred and seventy-two; the people of Shephatiah, three hundred and seventy-two; the people of Arah, seven hundred and seventy-five; the people of Pahath-Moab, of the people of Jeshua and Joab, two thousand eight hundred and twelve; the people of Elam, one thousand two hundred and fifty-four; the people of Zattu, nine hundred and forty-five; the people of Zaccai, seven hundred and sixty; the people of Bani, six hundred and forty-two; the people of Bebai, six hundred and twenty-three; the people of Azgad, one thousand two hundred and twenty-two; the people of Adonikam, six hundred and sixty-six; the people of Bigvai, two thousand and fifty-six; the people of Adin, four hundred and fifty-four; the people of Ater of Hezekiah, ninety-eight; the people of Bezai, three hundred and twenty-three; the people of Jorah, one hundred and twelve; the people of Hashum, two hundred and twenty-three; the people of Gibbar, ninety-five; the people of Bethlehem, one hundred and twenty-three; the men of Netophah, fifty-six; the men of Anathoth, one hundred and twenty-eight; the people of Azmaveth, forty-two; the people of Kirjath Arim, Chephirah, and Beeroth, seven hundred and forty-three; the people of Ramah and Geba, six hundred and twenty-one; the men of Michmas, one hundred and twenty-two; the men of Bethel and Ai, two hundred and twenty-three; the people of Nebo, fifty-two; the people of Magbish, one hundred and fifty-six; the people of the other Elam, one thousand two hundred and fifty-four; the people of Harim, three hundred and twenty; the people of Lod, Hadid, and Ono, seven hundred and twenty-five; the people of Jericho, three hundred and forty-five; the people of Senaah, three thousand six hundred and thirty.

a. The people of: This list names the heads of families, with the numbers of the men of those families. It means that the total number of people would be more, because they are listed and counted by heads of families.

i. "The thousands of homecomers are not lumped together, but (in characteristic biblical fashion) related to those local and family circles which humanize a society and orientate an individual. Such is God's way, who 'setteth the solitary in families' (Psalm 68:6)." (Kinder)

b. The people of Arah, seven hundred and seventy-five: This differs with the record at Nehemiah 7:10, and points to the often difficult correlation of numbers between the two passages. It seems that perhaps copyist error is the fault, but others have suggested alternative solutions.

i. "In Nehemiah 7:10, they were only six hundred and fifty-two. It seems seven hundred and seventy-five marched out of Babylon, or gave in their names that they would go; but some of them died, others changed their minds, others were hindered by sickness, or other casualties, happening to themselves or their near relations; and so there came only six hundred and fifty-two to Jerusalem. . . . And the like is to be said in the like differences; which it suffices to hint once for all." (Poole)

ii. "There are many difficulties in this table of names; but as we have no less than three copies of it that contained here from Ezra 2:1-67, a second in Nehemiah 7:6-69, and a third in 1 Esdras 5:7-43, on a careful examination they will be found to correct each other." (Clarke)

c. Parosh . . . Shephatiah . . . Arah: These names reflect the variety of influences that came in and among the children of Israel during the exile. Many of the names are connected to Biblical ideas, and others have connections to their exilic culture.

i. "The practice of giving Babylonian or Persian names to Jews in captivity (Esther 2:7; Daniel 1:7) is richly illustrated by the archives of Murashu." (Yamauchi)

ii. The names themselves give a personal flavor.

· Parosh means flea.

· Shephatiah means Yahweh has judged.

· Arah means wild ox.

· Zaccai means either pure or is a shortened form of Zechariah.

· Bani is a shortened form of Benaiah, meaning Yahweh has built.

· Bebai means pupil of the eye.

· Azgad means Gad is strong.

· Adonikam means my Lord has arisen.

· Adin means voluptuous.

· Ater means lefty.

· Bezai is a shortened form of Bezaleel and means in the shadow of God.

· Jorah means autumn rain.

· Hashum means broad nose.

· Gibbar means strong man.

3. (36-57) A listing of the priests, Levites, and temple workers returning from exile.

The priests: the sons of Jedaiah, of the house of Jeshua, nine hundred and seventy-three; the sons of Immer, one thousand and fifty-two; the sons of Pashhur, one thousand two hundred and forty-seven; the sons of Harim, one thousand and seventeen. The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, seventy-four. The singers: the sons of Asaph, one hundred and twenty-eight. The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, and the sons of Shobai, one hundred and thirty-nine in all. The Nethinim: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Siaha, the sons of Padon, the sons of Lebanah, the sons of Hagabah, the sons of Akkub, the sons of Hagab, the sons of Shalmai, the sons of Hanan, the sons of Giddel, the sons of Gahar, the sons of Reaiah, the sons of Rezin, the sons of Nekoda, the sons of Gazzam, the sons of Uzza, the sons of Paseah, the sons of Besai, the sons of Asnah, the sons of Meunim, the sons of Nephusim, the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, the sons of Bazluth, the sons of Mehida, the sons of Harsha, the sons of Barkos, the sons of Sisera, the sons of Tamah, the sons of Neziah, and the sons of Hatipha. The sons of Solomon's servants: the sons of Sotai, the sons of Sophereth, the sons of Peruda, the sons of Jaala, the sons of Darkon, the sons of Giddel, the sons of Shephatiah, the sons of Hattil, the sons of Pochereth of Zebaim, and the sons of Ami.

a. Jedaiah . . . Immer . . . Pashhur . . . Harim: These families represent only four of the twenty-four divisions of the priesthood established by King David in 1 Chronicles 24:8. Most of the priests stayed behind in Babylon.

b. The sons of Hanan: " 'Hanan' ('[God] is gracious') is derived from the verb hanan ('to be gracious'), and its derivatives are the components of numerous names borne by fifty-one persons in the Old Testament. These include Baalhanan, Elhanan, Hananel, Hanani, Hananiah, Hannah, Hanun, Henadad, Jehohanan, and Tehinnah. 'Johanan' ('Yahweh is gracious') has given us the name John. The woman's name Hannah gives us Anna, Ann, Nan, and Nancy." (Yamauchi)

i. Bakbuk means "bottle," referring to an earthenware container with a neck and a bulging body. Mr. Babkuk man have earned his nickname by his big belly; or because his constant chatter sounded like the bubbling sound of water poured out from a bottle.

c. The Levites: The total number of Levites was actually less than the number of priests that returned. This means that a remarkably small percentage of the Levites returned from Babylon.

i. "An examination of this list is remarkable principally from the small number of Levites who returned. Nearly ten times as many priests as Levites went back to the land. This, of course, was an inversion of the original order." (Morgan)

ii. Some speculate that the Levites were particularly invested in worship at the high places, scattered on the hills all around pre-exilic Israel and Judah. The purifying fires of exile effectively burned out this idolatrous impulse, and therefore few Levites wanted to return to the Promised Land.

4. (58) Two special groups who came back from exile.

All the Nethinim and the children of Solomon's servants were three hundred and ninety-two.

b. All the Nethinim: These seem to be the descendants of the Gibeonites, who were made special servants of the Levites and the priests at the temple.

i. "These were those Gibeonites that, have saved their lives by a lie, were made drawers of water to the temple as a punishment . . . Their employment was to minister to the Levites." (Trapp)

ii. "It seems likely that the more menial tasks fell to these men; and the presence of some foreign-looking names in the list may indicate that some of these groups came into Israel from David's conquests, whether as immigrants or perhaps as prisoners of war." (Kidner)

b. The children of Solomon's servants: Most believe that these were those employed by Solomon who came from other people groups. They came into Israel as foreign proselytes.

i. "These also were strangers, that had been employed by Solomon, and becoming proselytes, were incorporated into the commonwealth of Israel. God is no respecter of persons." (Trapp)

5. (59-63) Those among the priests with uncertain genealogies who returned from exile.

And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, Addan, and Immer; but they could not identify their father's house or their genealogy, whether they were of Israel: the sons of Delaiah, the sons of Tobiah, and the sons of Nekoda, six hundred and fifty-two; and of the sons of the priests: the sons of Habaiah, the sons of Koz, and the sons of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name. These sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled. And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim.

a. These sought their listing among those who were registered by genealogy, but they were not found: This shows an admirable respect for God's law respecting the priesthood of Israel. These were those who had some claim to a priestly lineage, but could not prove their genealogy. They were therefore excluded from the priesthood as defiled.

i. "So shall all be at the last day that are not written among the living in Jerusalem, that are not registered in the Lamb's book of life." (Trapp)

ii. "Barzillai was a name that carried considerable weight; its bearer had been a staunch supporter of David, and a man of wealth (2 Samuel 19:32). It may be that in adopting this family's name (and becoming its heir?) the ancestor of these claimants had laid himself open to the charge that he had renounced his own birthright, the priesthood." (Kidner)

b. They should not eat of the most holy things till a priest could consult with the Urim and Thummim: Those with questionable genealogies were not permanently excluded; each case required more research and seeking God.

i. "The Urim and Thummim, together with the Ark and the Shekinah, are named by the rabbis among the precious things that were never recovered." (Adeney)

6. (64-67) The summary of the returning exiles.

The whole assembly together was forty-two thousand three hundred and sixty, besides their male and female servants, of whom there were seven thousand three hundred and thirty-seven; and they had two hundred men and women singers. Their horses were seven hundred and thirty-six, their mules two hundred and forty-five, their camels four hundred and thirty-five, and their donkeys six thousand seven hundred and twenty.

a. The whole assembly together: The size of this entire group is here stated to be about 50,000. However, this was only the first wave of repatriation to Israel from the Babylonian captivity and includes only the heads of families. The approximate total of the returned exiles was probably somewhere between 100,000 and 150,000. This was only a small percentage of those who had been exiled and their descendants; the great majority stayed behind in Babylon.

i. As a whole, Israelites had some reason to feel comfortable in Babylon. The Murashu tablets were discovered in 1873 and are records from Murashu and his sons, wealthy bankers and brokers of the late period of exile, who seemed to loan out almost anything for a price. "Among their customers are listed about sixty Jewish names from the time of Artaxerxes I, and forty from the time of Darius II. These appear as contracting parties, agents, witnesses, collectors of taxes, and royal officials. There seems to have been no social or commercial barriers between the Jews and the Babylonians. Their prosperous situation may explain why some chose to remain in Mesopotamia." (Yamauchi)

ii. Indeed, Josephus wrote, "many remained in Babylon, being unwilling to leave their possessions" (Antiquities XI, 8).

iii. One should not think that there was no spiritual life among the Jewish exiles; Ezekiel (who went into exile after 597 or 586 B.C.) describes what we might call a "home Bible study" at his home with the elders of Judah (Ezekiel 8:1). "Deprived of the temple, the exiles laid great stress on the observation of the Sabbath, on the laws of purity, and on prayer and fasting. It has often been suggested that the development of synagogues began in Mesopotamia during the Exile." (Yamauchi) Indeed, "In the Talmud it is said that only the chaff returned, while the wheat remained behind." (Adeney)

iv. When the exiles came back to Judah, they found a much smaller state than their forefathers had before the Babylonians conquered Judah. One estimate cited in Yamauchi says that the post-exilic province of Judah was about 25 miles from north to south and about 32 miles from east to west. The total area was about 800 square miles, about one third of which was uncultivable desert.

v. "Depending on one's estimate of the numbers deported and the number of returning exiles, we have widely varying estimates for the population of postexilic Judah: 20,000 to 50,000 by W.F. Albright, 60,000 by H. Kreissig, 50,000 to 80,000 by J. de Fraine, 85,000 by R. Kittel, 100,000 by S. Mowinckel, 150,000 by J. Weinberg, and 235,000 by A. Schultz. An estimate of 150,000 is more probably correct than Albright's estimate." (Yamauchi)

vi. "The figure of 42,360 appears as the total also in Nehemiah 7:66 and 1 Esdras 5:41, yet the individual items add up to three different totals, as follows: Ezra 29,818; Nehemiah 31,089; 1 Esdras 30:143. There have been attempts to explain the missing thousands: as members of the northern tribes, or as women, or as adolescents. But the narrative is silent on such points." (Kidner)

b. Their horses . . . their mules . . . their camels . . . their donkeys: This group did not return with much, but they also did not return with nothing.

i. "They went into captivity, stripped of everything; they now return from it, abounding in the most substantial riches. . . . Thus we find that God, in the midst of judgment, remembered mercy, and gave them favour in the land of their captivity." (Clarke)

B. The returned exiles make their home in the Promised Land.

1. (68-69) The offerings made for the rebuilding of the temple.

Some of the heads of the fathers' houses, when they came to the house of the LORD which is in Jerusalem, offered freely for the house of God, to erect it in its place: According to their ability, they gave to the treasury for the work sixty-one thousand gold drachmas, five thousand minas of silver, and one hundred priestly garments.

a. Offered freely for the house of God: Because of prominence of those who made this offering (the heads of the fathers' houses) and the priority in this record, we see how important it was for the leaders and the people to sacrificially give to the work of rebuilding the temple.

b. According to their ability: These people gave generously, as generously as they could according to their ability. This showed how highly valued the house of God was in their eyes.

i. "The phrase, according to their ability, does credit to these donors, and Paul may have had it in mid in his charge to the Corinthians to give in proportion to their gains (1 Corinthians 16:2)." (Kidner) Yet Paul also noted those who gave even beyond their ability (2 Corinthians 8:3).

2. (70) The restoration of a substantial Israeli presence in the Promised Land.

So the priests and the Levites, some of the people, the singers, the gatekeepers, and the Nethinim, dwelt in their cities, and all Israel in their cities.

a. The priests and the Levites . . . dwelt in their cities: This shows that Jerusalem was once again populated, even though it was a humble beginning.

i. "There would soon be daily sacrifices to offer, many worshippers to attend to, and much work to supervise." (Kidner)

ii. "Later Nehemiah would be compelled to move people by lot to reinforce the population of Jerusalem, as the capital city had suffered the severest loss of life at the time of the Babylonian attacks." (Yamauchi)

b. Dwelt in their cities, and all Israel in their cities: After two generations in exile, there was again a substantial presence of Jewish people in the land that was promised to Abraham, Isaac, and Jacob. This was a wonderful fulfillment of God's promise to bring Israel back from exile.

i. "For during their abode in Babylon Judaea law utterly waste and uninhabited. The land kept her Sabbaths, resting from tillage, and God, by a wonderful providence, kept the room empty till the return of the natives." (Trapp)

ii. "Almost the whole community of Babylonian exiles who stayed when Babylon was destroyed came to this country then years ago - and their number was nearly thrice the number of those who returned to Zion in the days of Ezra and Nehemiah." (David Ben-Gurion, cited in Yamauchi describing the modern emigration of Jews from Iraq to Israel)

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Ezra (Pendahuluan Kitab)

EZRA was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Roman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first six chapters, and which relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zerubbabel with the consequent rebuilding of the temple and the re-establishment of the divine service. The other part, embraced in the four concluding chapters, narrates the journey of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all its splendor, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on Ezr 5:4, where the words, "Then said we unto them after this manner, What are the names of the men that make this building?" have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objection, as the words in question did not refer to the writer, but were used by Tatnai and his associates [Ezr 5:3]. The style and unity of object in the book clearly prove it to have been the production of but one author. The canonical authority of this book is well established; but another under the name of Ezra is rejected as apocryphal.

JFB: Ezra (Garis Besar)

• PROCLAMATION OF CYRUS FOR BUILDING THE TEMPLE. (Ezr 1:1-6)
• CYRUS RESTORES THE VESSELS. (Ezr 1:7-11)
• NUMBER OF THE PEOPLE THAT TURNED. (Ezra 2:1-70)
• THE ALTAR SET UP. (Ezr 3:1-13)
• OFFERINGS RENEWED. (Ezr 3:4-7)
• THE FOUNDATION OF THE TEMPLE LAID. (Ezr 3:8-13)
• THE BUILDING HINDERED. (Ezr 4:1-6)
• LETTER TO ARTAXERXES. (Ezra 4:7-24)
• ZERUBBABEL AND JESHUA SET FORWARD THE BUILDING OF THE TEMPLE IN THE REIGN OF DARIUS. (Ezra 5:1-17)
• DARIUS' DECREE FOR ADVANCING THE BUILDING. (Ezr 6:1-12)
• THE TEMPLE FINISHED. (Ezr 6:13-15)
• FEASTS OF THE DEDICATION. (Ezr 6:16-18)
• AND OF THE PASSOVER. (Ezr 6:19-22)
• EZRA GOES UP TO JERUSALEM. (Ezr 7:1-10)
• GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
• EZRA BLESSES GOD FOR THIS FAVOR. (Ezr 7:27-28)
• EZRA'S COMPANIONS FROM BABYLON. (Ezr 8:1-14)
• HE SENDS TO IDDO FOR MINISTERS FOR THE TEMPLE SERVICE. (Ezr 8:15-20)
• A FAST PROCLAIMED. (Ezra 8:21-36)
• EZRA MOURNS FOR THE AFFINITY OF THE PEOPLE WITH STRANGERS. (Ezr 9:1-4)
• EZRA REFORMS THE STRANGE MARRIAGES. (Ezra 10:1-17)
• THOSE THAT HAD TAKEN STRANGE WIVES. (Ezra 10:18-44)

TSK: Ezra (Pendahuluan Kitab)

This book details the events of a very interesting period of the Sacred History, when, according to the decree of Providence, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and restored to the land of their fathers. This book informs us how the Divine goodness accomplished this most gracious design, and the movers and agents He employed on the occasion. Ezra was undoubtedly the chief agent under God in effecting this arduous work; and his zeal, piety, knowledge, and discretion, appear here in a most conspicuous point of view, and claim our utmost admiration. Descended from Seraiah, in a direct line from Aaron, he seems to have united all the requisites of a profound statesmen with the functions of the sacerdotal character. He appears to have made the Sacred Scriptures, during the captivity, his peculiar study; and, perhaps assisted by Nehemiah and the great synagogue, he corrected the errors which had crept into the Sacred Writings, through the negligence or mistake of transcribers; he collected all the books of which the Sacred Scriptures then consisted, disposed them in their proper order, and settled the canon of Scriptures for his time; he occasionally added, under the dictation of the Holy Spirit, whatever appeared necessary for the purpose of illustrating, completing, or connecting them; he substituted the modern for the ancient names of some places, which had now become obsolete; and transcribed the whole of the Scriptures into the Chaldee character. He is said to have lived to the age of 120 years, and, according to Josephus, was buried in Jerusalem; but the Jews believe he died in Persia, in a second journey to Artaxerxes, where his tomb is shown in the city of Zamusa. Though not styled a prophet, he wrote under the Divine Spirit; and the canonical authority of his book has never been disputed. It is written with all the spirit and fidelity that could be displayed by a writer of contemporary times; and those parts which chiefly consist of letters, decrees, etc., are written in Chaldee, because it seemed more suitable to the fidelity of a sacred historian to give these official documents, as they may be termed, in the original language, especially as the people, recently returned from the captivity, were familiar, and perhaps more conversant with the Chaldee, than with the Hebrew.

TSK: Ezra 2 (Pendahuluan Pasal)

Overview

Ezr 2:1, The number that return of the people; Ezr 2:36, of the priests; Ezr 2:40, of the Levites; Ezr 2:43, of the Nethinims; Ezr 2:55, of Solomon’s servants; Ezr 2:61, of the priests who could not shew their pedigree; Ezr 2:64, The whole number of them, with their substance; Ezr 2:68, Their oblations.

Poole: Ezra (Pendahuluan Kitab)

THE ARGUMENT

THAT this book of EZRA is part of the canonical Scripture is evident, partly from the testimony of the Jewish church, to which were committed the oracles of God , Rom 3:2 , who also did carefully keep them, and faithfully transmit them to us, and are not once charged either by Christ or his apostles with breach of that trust; and partly by the unanimous consent of all, both Jews and Christians, at this day. And that Ezra was thee writer of this book, is also, and ever was, the opinion of the Jews, who had thee best means of knowing this, and is most agreeable to his quality, for he was the son, or grandson , (as the word is elsewhere used,) of Seraiah , Ezr 7:1 , who was the high priest, 2Ki 25:18 1Ch 6:14 ; and he was a ready scribe of the law of Moses , Ezr 7:6 , and endowed with a more than ordinary measure of God’ s Spirit, as is evident from this book; and was himself an eye-witness of these transactions. In his time also there lived divers other holy men of God, as Daniel, and Nehemiah, and Mordecai, and Zorobabel, and Joshua; which makes that probable which the Jews report, that these prophets and other holy and learned men did review thee canonical books of the Old Testament, and added here and there some few passages in the historical books, and digested them into that order in which now we have them in our Hebrew Bibles; this being a work most suitable to the prudence, and piety, and sacred function of these persons, and to the present estate of the Jewish nation, who had been long in captivity in Babylon, where it was to be feared that many of them were ignorant or corrupt in the principles of religion, and who were yet in a broken condition, and likely to be exposed to further calamities and dispersions; which also might be signified to some of them; and it was suitable also to that care which the wise and gracious God hath ever used for the guidance of his church, according to their several occasions and necessities.

Poole: Ezra 2 (Pendahuluan Pasal)

CHAPTER 2

The number of the people that returned, Ezr 2:1-35 ; and of the priests, Ezr 2:36-39 ; of the Levites, Ezr 2:40 ; of the singers, Ezr 2:41 ; of the porters, Ezr 2:42 ; of the Nethinims, Ezr 2:43-54 ; and of Solomon’ s servants, Ezr 2:55-60 . Concerning the priests that could not show their pedigree, Ezr 2:61-6:3 . The whole number of them and their substance, Ezr 2:64-67 . Their oblations, Ezr 2:68-70 .

MHCC: Ezra (Pendahuluan Kitab)

The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon. From its contents we especially learn, that every good work will meet with opposition from enemies, and be hurt by the misconduct of friends; but that God will make his cause to prevail, notwithstanding all obstacles and adversaries. The restoration of the Jews was an event of the highest consequence, tending to preserve religion in the world, and preparing the way for the appearance of the Great Deliverer, the Lord Jesus Christ.

MHCC: Ezra 2 (Pendahuluan Pasal)

(v. 1-35) The numbers that returned.

(v. 36-63) The numbers of the priests and Levites.

(Ezr 2:64-70) The offerings for the temple.

Matthew Henry: Ezra (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Ezra

The Jewish church puts on quite another face in this book from what it had appeared with; its state much better, and more pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again, but in the form of a servant; the yoke of their captivity is taken off, but the marks of it in their galled necks remain. Kings we hear no more of; the crown has fallen from their heads. Prophets they are blessed with, to direct them in their re-establishment, but, after a while, prophecy ceases among them, till the great prophet appears, and his fore-runner. The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon at the end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse concerning the deliverance of the gospel church out of the New Testament Babylon. Ezra preserved the records of that great revolution and transmitted them to the church in this book. His name signifies a helper; and so he was to that people. A particular account concerning him we shall meet with, ch. 7, where he himself enters upon the stage of action. The book gives us an account, I. Of the Jews' return out of their captivity, Ezr 1:1-11, 2. II. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, ch. 3-6. III. Of Ezra's coming to Jerusalem, ch. 7, 8. IV. Of the good service he did there, in obliging those that had married strange wives to put them away, Ezr 9:1-15, 10. This beginning again of the Jewish nation was small, yet its latter end greatly increased.

Matthew Henry: Ezra 2 (Pendahuluan Pasal)

That many returned out of Babylon upon Cyrus's proclamation we were told in the foregoing chapter; we have here a catalogue of the several families that returned (Ezr 2:1). I. The leaders (Ezr 2:2). II. The people (v. 3-35). III. The priests, Levites, and retainers to the temple (v. 35-63). IV. The sum total, with an account of their retinue (Ezr 2:64-67). V. Their offerings to the service of the temple (Ezr 2:68-70).

Constable: Ezra (Pendahuluan Kitab)

Introduction

Title

The title in the English text comes from the main character in the second part of the book (chapters 7-10). In the Septuagint translation this book also bore the name of Ezra or Esdras, the Greek transliteration of "Ezra." "Ezra" is a short form of Azariah, which means "Yahweh has helped." The Hebrew Bible has the same title.

Early Hebrew copyists placed Ezra together with Nehemiah because Nehemiah continues the history of Ezra.¹ Another reason they may have done this was to make the total number of canonical books agree with the number of letters in the Hebrew alphabet.² Another view is that they were written originally as one book and than divided later.³ Even today the Hebrew Bible links Ezra and Nehemiah as did the Septuagint translators. However the repetition of Ezra 2 in Nehemiah 6:7-70 suggests that these two books were not originally one. Evidently Origen (third century A.D.) was the first to divide Ezra-Nehemiah into two books, and Jerome followed this precedent in his Latin (Vulgate) translation.⁴

Writer and Date

Due to the ancient tradition that the same writer composed both parts of the book (chapters 1-6 and 7-10), many scholars believe Ezra produced all of it.⁵ A passage in the Talmud credits Ezra with the authorship of Ezra-Nehemiah and Chronicles.⁶ Ezra speaks in the first person in Ezra 7:28-8:34 and in chapter 9. This may suggest that he drew from a source such as the so-called "Ezra Memoirs" that recorded Ezra's personal recollections in the first person.⁷

Another popular view is that Ezra and Nehemiah each wrote the books that bear their names.⁸ A third view is that the joint book was a compilation that a "chronicler" made long after the events recorded took place.⁹

As a scribe (7:21), Ezra had the qualifications needed to write this book. He was a general contemporary of Nehemiah (Neh. 8:1-9; 12:36). Another reference in the Talmud claimed that Ezra was a disciple of Baruch, Jeremiah's scribe.¹⁰

The last historical reference in the book is in 4:21-23. In view of other chronological references in the book this event must have occurred about 446 B.C. Therefore Ezra could have written the book about 446 B.C. or shortly after that.

"Regardless of one's view of the authorship of Ezra-Nehemiah and its relationship to Chronicles, the theological viewpoint of the whole collection is essentially the same. The message is addressed to the postexilic community of Jews who wonder if there is any hope of political and religious restoration. Its central thrust is that there indeed is hope but that hope must be incarnated in the rebuilding of the Temple, the cultus, and the priesthood. Only as the remnant people became the theocratic nation, founded on and faithful to the covenant Yahweh made with their fathers, could they revive the Davidic house and anticipate the resumption of their mediatorial role among the nations of the earth. Ezra and Nehemiah are therefore burdened to clarify (1) the Person and works of God, (2) Israel's own identity and function as a covenant people, and (3) the nature of that covenant in postexilic times."¹¹

Scope

The earliest historical reference in Ezra is to the decree of Cyrus that he issued in his first year on the throne (1:1), 538 B.C.¹² The latest historical reference was just prior to Nehemiah's first trip to Jerusalem (4:21-23; cf. Neh. 1:1-3), 446 B.C. Therefore this book spans a period of 92 years of history.¹³

However most of the events recorded took place in 538-515 B.C. (chapters 1-6) and 458 B.C. (chapters 7-10). Between these two separate series of events the Book of Ezra records nothing. The events in the Book of Esther transpired during those years (482-473 B.C.).

Message¹⁴

Ezra, Nehemiah, and Esther have much in common. Among other things, they all deal with God's dealings with Israel following the captivity. Jeremiah had spoken of these years before the Babylonians destroyed Jerusalem (Jer. 25:11-14; 29:10-14). Now 70 years had passed, Babylon had fallen, and Cyrus was on the throne of Medo-Persia. The books of Ezra, Nehemiah, and Esther all reveal God overruling human failure. They show God remaking the vessel that had proven obstinate, Israel (cf. Jer. 18:1-6).

The Book of Ezra reveals four things about God's dealings with Israel that are of permanent value.

1. God's instruments are very diverse. In shaping Israel again God used instruments outside the nation as well as inside it.

His primary instruments outside were Cyrus, Darius, and Artaxerxes. Each one issued a decree that God had inspired just as much as any message of Isaiah or any of the other prophets of Israel (e.g., 1:1-4). God turned the hearts of these kings in the direction He wanted them to go (cf. Prov. 21:1). God directed the marching of their armies as well as the praying of the captives to accomplish His will.

His primary instruments inside the nation of Israel were Zerubbabel, Jeshua, and Ezra. Zerubbabel was a descendant of King Jehoiachin, and Jeshua was a descendant of Aaron. Thus God raised up a member of the kingly family and a member of the priestly family to resume His dealings with the nation as formerly. They began to inspire other Israelites, and the movement to return was under way. The third Israelite instrument was Ezra who was a scribe. We begin here to read of the scribes who are prominent in the Gospels. A scribe was a student, interpreter, teacher, and expositor of the Word of God. God uses both people who do not know Him and people who do know Him to carry out His plans.

2. God's might is awesome, another clear revelation in this book. We see this not only in the way God uses the two kinds of people just differentiated. We see it in the way He qualifies His workers to accomplish their tasks, as I have noted. We also see it in God's gathering His people from all over the ancient world to bring them back into Palestine. Most of the exiles did not return. Ezra's revelation provided the original readers with hope for the future.

3. God's people are changeable, another significant revelation. God gathered people from all the tribes, not just Judah, back to the land (2:70; 6:16-17). In exile the Israelites had renounced idolatry. They had returned to the worship of the one true God. The Lord's severe punishment of them for idolatry, as well as their own observation of idolatry for 70 years, took away their appetite for it. God had purged out this dross and could now fashion the nation anew.

4. God's work is proceeding, another important revelation. Note what God did to the nation. When the people returned to Palestine they had lost their national influence. They could not demonstrate how glorious it is to live under God's government as they had formerly. They also lost their independence. However they gained a place for themselves as a nation again. Furthermore God had saved them from racial extinction and absorption. The Pharisees (lit. separated ones) came into existence during the captivity. They wanted to prevent the Jews from intermixing with others. That attitude was good then, but it became bad later. In all these respects we can see God's work of reshaping the nation.

The message of the book arises from these observations on its emphases. I could state it this way. God does not discard what He has chosen but remakes it when it fails.

With people if one fails, he is out. With God if a person fails, he gets other opportunities. This is how God dealt with Jonah. It is how He dealt with Israel. Moreover it is how He deals with us. This is a great testimony to the eternal security of the believer. When the vessel is unyielding, God crushes it and begins to fashion it into a useful vessel again. That is a greater evidence of God's sovereignty than if He discarded it as hopeless. God's reason for doing this is His loyal love, compassion, and pity.

This revelation brings hope to everyone who fails. It gives hope when our good causes fall to pieces. It gives hope when God's servants fail. It also gives hope when we make a mess. God is still on His throne (cf. Hag. 2:4-5). No matter how you may have failed in the past God will use you if you renounce your sin, re-commit yourself to Him, and return to His Word.

Constable: Ezra (Garis Besar)

Outline

I. The first return under Sheshbazzar chs. 1-6

A. The return from Babylon chs. 1-2

1. The edict of Cyrus and its consequences ch. 1

2. The exiles who returned ch. 2

B. The rebuilding of the temple chs. 3-6

1. The beginning of construction ch. 3

2. The opposition to construction ch. 4

3. The delay of construction ch. 5

4. The completion of construction ch. 6

II. The second return under Ezra chs. 7-10

A. The return to Jerusalem ch. 7-8

1. The decree of Artaxerxes and its consequences ch. 7

2. The journey itself ch. 8

B. The restoration of the people chs. 9-10

1. The problem of mixed marriages ch. 9

2. The solution to the problem ch. 10

Constable: Ezra

Ezra

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ezra (Pendahuluan Kitab)

THE FIRST BOOK OF ESDRAS.

INTRODUCTION.

This Book taketh its name from the writer, who was a holy priest and doctor of the law. He is called by the Hebrews Ezra, (Challoner) and was son, (Tirinus) or rather, unless he lived above 150 years, a descendant of Saraias, 4 Kings xxv. 18. It is thought that he returned first with Zorobabel; and again, at the head of other captives, in the seventh year of Artaxerxes Longimanus, with ample authority. Esdras spent the latter part of his life in exhorting the people, and in explaining to them the law of God. He appeared with great dignity at the dedication of the walls of Jerusalem, 2 Esdras xii. 26, 35. We have four books which bear his name. (Calmet) --- This and the following book of Nehemias, originally made but one in Hebrew, (St. Jerome, &c.) as the transactions of both those great men are recorded. The third and fourth are not in Hebrew nor received into the canon of the Holy Scriptures, though the Greek Church hold the third as canonical, and place it first; (Worthington) and Genebrard would assert that both ought to be received, as they were by several Fathers. But they contain many thing which appear to be erroneous, and have been rejected by others of great authority, and particularly by St. Jerome. The third book seems to have been written very early, by some Hellenist Jew, who was desirous of embellishing the history of Zorobabel; and the fourth was probably composed by some person of the same nation, who had been converted to Christianity, before the end of the second century; and who injudiciously attempted to convert his brethren, by assuming the name of a man who was so much respected. Many things have been falsely attributed to Esdras, on the same account. It is said that he invented the Masora; restored the Scriptures, which had been lost; fixed the canon of twenty-two books; substituted the Chaldaic characters instead of the ancient Hebrew, Samaritan, or Phœnician. But though Esdras might sanction the latter, now become common, the characters might vary insensibly, (Bianconi; Kennicott, Dis. ii.) as those of other languages have done, (Haydock) and the sacred books never perished wholly; nor could the canon be determined in the time of Esdras. (Calmet) --- As for the Masoretic observations and points, they are too modern an invention. (Elias Levita; Capel.; Houbigant, &c.) --- What we know more positively of Esdras, is, (Worthington) that he was empowered by Artaxerxes to bring back the Jews, and that he acted with great zeal. (Haydock) --- This book contains the transactions of 82 years, till the year of the world 3550. The letter of Reum, and the king's answer, (chap. iv. 7., till chap. vi. 19., and well as chap. vii. 12, 27.) are in Chaldean; the rest of the work is in Hebrew. (Calmet) --- We may discover various mysteries concealed under the literal sense of this and the following book. (St. Jerome, ep. ad Paulin.) (Worthington) --- Esdras is supposed by this holy doctor, as well as by some of the Rabbins, &c., to have been the same person with the prophet Malachy[Malachias]; (Button) and several reasons seems to support this conjecture, though it must still remain very uncertain. (Calmet) --- Some think that (Haydock) Esdras wrote only the four last chapters, and the author of Paralipomenon the six preceding ones. (Du Hamel) --- But it is most probable that he compiled both from authentic documents. (Haydock) --- Some few additions may have been inserted since, by divine authority, 2 Esdras xii. 11, 22. (Tirinus)

Gill: Ezra (Pendahuluan Kitab)

INTRODUCTION TO EZRA

This book, in the Vulgate Latin and Arabic versions, is called the "First" Book of Ezra, Nehemiah being reckoned the "second"; but with the Jews both were accounted but one book ^a; in the Syriac version, it is called the Writing or Book of Ezra the Prophet; and this title is given him, both by Jews ^b and Christians ^c; in the Arabic version, it is called the First Book of Ezra the Priest, skilful in the Law; and that he was a priest is clear, since he was the son of Seraiah the high priest, who was slain by Nebuchadnezzar, and the younger brother of Josedech, who succeeded his father as high priest, and uncle to Joshua that succeeded him; and he was also a ready scribe in the law of Moses, see Ezr 7:1. That Ezra was the writer of this book is believed by the Jews ^d, and by the generality of Christians; only Huetius ^e thinks that the six first chapters were written by another hand, but his reasons are not satisfactory; and it has been universally received as canonical by all; it agrees with the prophecies of Haggai and Zechariah, and serves to illustrate them; it is of use for the continuation of the sacred history, to point at the fulfilment of prophecies concerning the return of the Jews from captivity, and the rebuilding of the temple; and to give us an account of the state of the church in those times, the troubles and difficulties it met with, and what care was taken to keep the tribes and families distinct, that it might be known from whom the Messiah sprung; this book contains an history of seventy years, according to the calculation of Bishop Usher ^f, from A. M. 3468, to A. M. 3538.

Gill: Ezra 2 (Pendahuluan Pasal)

INTRODUCTION TO EZRA 2

This chapter contains a list of those that went up from Babylon to Jerusalem, of their leaders, their chief men, princes and priests, Ezr 2:1 of the people, described by their families, towns, and cities, and number of persons, Ezr 2:3, of the priests, Levites, and Nethinims, Ezr 2:36, and of those that could not make out their genealogy, people and priests, Ezr 2:59, and then the sum total of the whole congregation is given, Ezr 2:64, besides men and maidservants, singing men and women, and cattle of divers sorts, Ezr 2:65, and the chapter is closed with an account of the freewill offerings of the principal men towards the building of the temple, and of the settlement of the people in their respective cities, Ezr 2:68.