Ezra 2

Now these are the people of the province who came up from the captivity of the exiles, whom Nebuchadnezzar king of Babylon had taken captive to Babylon (they returned to Jerusalem and Judah, each to their own town, Ezra 2:1

By saying, “these are the people,” the author was making clear readers understand that he is talking about the returnees, the pre-exilic Jewish nation. [1] Their purpose was “to reaffirm the legitimacy of the newly settled Jews to rebuild the temple and to establish continuity between the old, line of David and Solomon, and the newer, post-exilic inhabitants as the true and faithful Israel.” [2] In Hebrew, they were called the gola or the exiles. Their attitude of exclusiveness was certain to be an irritant to those who had not gone on the exile. [3]

The “people of the province” describe Judea, which was once a flourishing and great nation but now had become a mere province and tributary of the mighty Persian Empire. We note that the people returned to their own towns in Judea. Derek Kidner, British Old Testament scholar, remarks: “their tenacious memory of places and relationships, still strong after two generations in exile, showed a fine refusal to be robbed of either their past or their future. So, these were living portions of Israel, roots and all, for replanting.” [4] Theologian J. G. McConville of Trinity College in England adds: “In a political world in which Israel as a power is no more than a memory, God is awakening something infinitely more significant, because it is spiritual.” [5] “in company with Zerubbabel, Joshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum and Baanah)…” (2:2a). We note that these are all males and that there are only eleven names here. We have a parallel listing in Nehemiah 7:7 and there are twelve names mentioned in this list. Nehemiah’s list adds Nahamani. Scholars are certain that his name was somehow left off in copying and that there were originally twelve leaders, representing the twelve tribes of Israel (cf. Ezr. 8:35). The New International Dictionary says, “the slight difference of numbers…is due to the possibility that Ezra’s was a list made in Babylon before starting, and Nehemiah’s at Jerusalem after arriving. Some may have dropped out and a few added during the migration.” [6] We want to make plain that Nehemiah in this list is not the wall-builder of 444 BC nor is Mordecai to be identified with Esther’s relative in her later book. Both of these were common names in Israel.

The two leaders mentioned here, Zerubbabel and Joshua deserve special attention. Zerubbabel means “begotten in Babylon.” He was appointed governor of the province of Judah (Hag. 1:1). It is of great interest that he was a descendant of the last reigning Judean king, thus placing him in the line of David. He was the legal son of Shealtiel (Ezra 3:2).

Joshua (Heb. Yeshua ) was the high priest (Zech. 3:1). Of course, his name in Greek would be the same as “Jesus.” If names are important, as the Hebrews thought, it was a special blessing to have such a one as high priest for their new beginnings in Israel.

Regarding Bigvai, Breneman notes that his name is Persian and that he is listed in the Elephantine Papyri of this same period as the governor of Judah after Nehemiah. [7]

James Burton Coffman, twentieth century Churches of Christ commentator, says of the leaders and the thousands following them: “These are the names of those who kept alive the sacred hope, who did not give up, even when it seemed that all was lost, and whose children lived to turn their backs upon their shameful humiliation in Babylon, cross the burning sands of the desert, and return to that sacred elevation in Jerusalem where they built again the altar of Jehovah and faithfully resumed the worship of the God of their fathers.” [8]

“The list of the men of the people of Israel” (2:2b)

[3] the descendants of Parosh 2,172

[4] of Shephatiah 372

[5] of Arah 775

[6] of Pahath-Moab (through the line of Jeshua and Joab) 2,812

[7] of Elam 1,254

[8] of Zattu 945

[9] of Zakkai 760

[10] of Bani 642

[11] of Bebai 623

[12] of Azgad 1,222

[13] of Adonikam 666

[14] of Bigvai 2,056

[15] of Adin 454

[16] of Ater (through Hezekiah) 98

[17] of Bezai 323

[18] of Jorah 112

[19] of Hashum 223

[20] of Gibbar 95

[21] the men of Bethlehem 123

[22] of Netophah 56

[23] of Anathoth 128

[24] of Azmaveth 42

[25] of Kiriath Jearim, Kephirah and Beeroth 743

[26] of Ramah and Geba 621

[27] of Mikmash 122

[28] of Bethel and Ai 223

[29] of Nebo 52

[30] of Magbish 156

[31] of the other Elam 1,254

[32] of Harim 320

[33] of Lod, Hadid and Ono 725

[34] of Jericho 345

[35] of Senaah 3,630

[36] The priests: the descendants of Jedaiah (through the family of Jeshua) 973

[37] of Immer 1,052

[38] of Pashhur 1,247

[39] of Harim 1,017

[40] The Levites: the descendants of Jeshua and Kadmiel (of the line of Hodaviah) 74

[41] The musicians: the descendants of Asaph 128

[42] The gatekeepers of the temple: the descendants of Shallum, Ater, Talmon, Akkub, Hatita and Shobai 139

[43] The temple servants: the descendants of Ziha, Hasupha, Tabbaoth,

[44] Keros, Siaha, Padon,

[45] Lebanah, Hagabah, Akkub,

[46] Hagab, Shalmai, Hanan,

[47] Giddel, Gahar, Reaiah,

[48] Rezin, Nekoda, Gazzam,

[49] Uzza, Paseah, Besai,

[50] Asnah, Meunim, Nephusim,

[51] Bakbuk, Hakupha, Harhur,

[52] Bazluth, Mehida, Harsha,

[53] Barkos, Sisera, Temah,

[54] Neziah and Hatipha

[55] The descendants of the servants of Solomon: the descendants of Sotai, Hassophereth, Peruda,

[56] Jaala, Darkon, Giddel,

[57] Shephatiah, Hattil, Pokereth-Hazzebaim and Ami

[58] The temple servants and the descendants of the servants of Solomon 392

( 2:2b-58 ).

If there is anything that will make a modern or postmodern reader doze is a list of names like the ones we have just entered. Most people today would simply skip over this list and give it no more consideration. However, to the Hebrews such listings were priceless. Genealogical listings were of critical importance, especially in the return to the land. Later in this chapter we will see some who searched for their genealogical records and could not find them. Therefore, they were all excluded from the priesthood (cf. 2:61-63). Since the priesthood received a lot of public financial support this was no doubt a terrible blow to them.

As I was working on this chapter a person contacted me from one of my websites and seriously questioned my beliefs. In fact, he felt the whole church had gone off the deep end in its theology. He felt that the Jews never returned from Babylon and that the cursed Edomites stole the biblical land and settled in it. His theory was that all that we call “Jews” today are phony and counterfeit. I tried to nicely explain that he had become an anti-Semite. Perhaps the greatest antisemitism is that of denying a people their own heritage. I patiently explained that he should read the books of Ezra, Nehemiah, Haggai, Zechariah and Malachi and they would clear up the matter for him. These books give great details on the Jewish people that returned and the specific areas they settled. There can be no mistaking about all this since it is listed here in almost mind-boggling detail.

We do not have information on most of these names. However, Hebrew names usually convey some meaning. Shephatiah means that Yahweh has judged; Arah means wild ox; Bani is the shortened form of Benaiah, and means Yahweh has built; Adonikam means my Lord has arisen; Gibbar means strong man. [9]

In addition to people’s names, we have a listing of ancient place names where the people resettled. Of course, Bethlehem was the home of David and the place where Israel’s Messiah would be born; Anathoth was the home of the prophet Jeremiah; Kiriath Jearim was where the Ark of the Covenant was kept for twenty years. Bethel was an important town where Abraham offered sacrifices. Several of the other place names are recognizable to the Bible student. Pett says, “indeed, it may have been because it was easier to prove connection with a pre-exilic town than it was to prove family connection.” [10] Several positions are also listed such as priests, Levites, singers, gatekeepers and temple servants. Dr. Max Anders of Western Seminary sees these servants as conquered Canaanites who were conscripted by King Solomon as his slave-labor force (cf. 1 Kgs. 9:20-21). [11]

When we look at the priests (vs. 36-39) we realize that a large number of them returned. Guthrie says, “The relatively high proportion of priests amongst those who returned was doubtless due to the prospect of a new Temple…” [12] We note that only four courses of priests returned to the land, but King David had earlier organized them into 24 family groups or courses so that they could take turns ministering. We learn from the Tosephta (ii, 1, 216) or the additional rabbinic opinions, that David’s 24 orders or rotas were later reconstituted. [13] Anders adds: “a hierarchy within the priesthood was emerging by this time, giving the priests more influence within Jewish society.” [14]

Regarding the few Levites of verse 40, Anders remarks: “Compared with the sizeable group of returning priests (4,289), the number of Levites was few (341)…It is believed that the status of the Levite had come on hard times…During the exile their position is believed to have declined even more…Away from the temple during the exile, the Levites may have taken on other occupations and so were absorbed into other groups.” [15]

Some People With Problems

The following came up from the towns of Tel Melah, Tel Harsha, Kerub, Addon and Immer, but they could not show that their families were descended from Israel: The descendants of Delaiah, Tobiah and Nekoda 652. Ezra 2:59-60

We have here what seems to be a listing of Babylonian cities. By this, we can see how the exiles were scattered over a large area of Babylonia. Returnees from these areas were not able to prove their historical relationship and were officially excluded. However, such people were permitted to accompany the true Jews back to the land. [16] We do not know what their future status might have been.

“And from among the priests: The descendants of Hobaiah, Hakkoz and Barzillai (a man who had married a daughter of Barzillai the Gileadite and was called by that name). These searched for their family records, but they could not find them and so were excluded from the priesthood as unclean” (2:61-62). Perhaps we have here some priests who were not practicing and guarding their priesthood and now they are having it questioned. There are probably some New Testament priests of God (1 Pet. 2:5, 9) who are just as careless today. We must know and love the one we are serving. Paul said: “…I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day” (2 Tim. 1:12). He also says: “ Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (1 Cor. 15:58 NAS).

The leaders simply could not take the chance of including a questionable priesthood. Kidner says, “The fate that overtook Korah and his company when they tried to force their way into the priesthood was a standing reminder to Israel of the peril of such a course…” [17] It is possible that the Hakkoz family finally did furnish proof of their priestly status. Anders notes that in Nehemiah’s time a relative from this family was serving as a priest who helped build the wall around Jerusalem (Neh. 3:4). [18]

“The governor ordered them not to eat any of the most sacred food until there was a priest ministering with the Urim and Thummim” (2:63). Several commentators have noted that the word for governor in Hebrew is Tirshatha, representing the Persian word for this office. It has the meaning of fear or dread. [19] Obviously, the governor was in a most respected position.

The Urim and Thummin (Exo. 28:30; Num. 27:21) were apparently some sacred stones or sticks carried in the breastplate of the high priest of Israel. They were used to determine the will of God in difficult situations. We have no evidence that they were used in post-exilic times. [20] Adeney says, “The Urim and Thummim, together with the Ark and the Shekinah, are named by the rabbis among the precious things that were never recovered.” [21]

All The Exiles Arrive Home

The whole company numbered 42,360, besides their 7,337 male and female slaves; and they also had 200 male and female singers. They had 736 horses, 245 mules, 435 camels and 6,720 donkeys. Ezra 2:64-67

This is a triumphant verse declaring the wandering exiles of two generations have come home at last. We note that the whole company numbered 49,897, or slightly under fifty thousand. Many more remained in Babylon. The ancient historian Josephus says that they were not willing to part with their possessions. [22] So obviously, the Jews had done quite well for two generations in Babylon. Their skill in languages and various trades no doubt made their success possible. There is another factor that often goes unnoticed. God just blesses the Jewish people (cf. Gen. 12:2). It is evident that the exiles came back to Judea with many possessions.

They had a good number of slaves, both male and female. They also had male and female singers. Commentators seem assured that these singers were more for secular purposes. Pfeiffer and Harrison say that these were, “Non-Israelites who were hired for festivities and lamentations, in addition to Levitical singers.” [23] This might be compared to our taking our CDs or music videos along with us today.

There are some variations in the numbers. Breneman reminds us of the “notorious difficulty” of trying to copy Hebrew numbers. [24] In Nehemiah chapter 7 there is the identical number for the total. However, both there and in Ezra the individual numbers do not come to that total.

Kidner says: “The figure of 42,360 appears as the total also in Nehemiah 7:66 and 1 Esdras 5:41 [the Greek Ezra], 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 many attempts to explain these missing thousands: as members of the northern tribes, as women, or as adolescents. But the narrative is silent on such points…” [25] A number of explanations have been offered for these problems. We need to remember that the two leaders came to the land fourteen years apart. A lot can happen in that period of time. Some may have backed out while others decided to join the exiles. Some may have gotten sick or even died. Again, we do not know who these leaders are including or excluding.

A goodly number of animals are listed “… 736 horses, 245 mules 435 camels and 6,720 donkeys.” This is an expression of the wealth they had accumulated in Babylon and of course they needed these animals for transport over the long journey. We might add that it is better to be a donkey and return to Israel than to remain and become a prince in Babylon.

This ancient listing is very important. Pett says of this list: “It indicates that God is interested in individuals. He knew the tribal names of everyone who returned. It is a reminder to us that, if we are truly his, we are all numbered by God, and that our names are written in Heaven (Luke 10:20)…” [26] God even remembers donkeys.

“When they arrived at the house of the LORD in Jerusalem, some of the heads of the families gave freewill offerings toward the rebuilding of the house of God on its site” (2:68). Likely this was a thank offering to the Lord for keeping them safe on the long journey. [27] When the writer speaks of the house of the Lord he is referring to the ruins of the house since it was not yet rebuilt, as this verse makes clear. A large number of Jews remained in Babylon, no doubt for financial considerations and for the fact that Aramaic had now become their native tongue. Still, God will not forsake his people (Psa. 94:14). Many centuries passed, but from 1951-52 the Jews of Babylon (Iraq), 124,000 strong, were flown home to the newly-founded nation of Israel in an airlift named “Operation Ezra-Nehemiah.” [28]

“According to their ability they gave to the treasury for this work 61,000 darics of gold, 5,000 minas of silver and 100 priestly garments” (2:69). This is an offering for the work of rebuilding the temple. Modern scholars have not ventured a guess on the value of the gold given, especially since gold prices have soared in recent years. Anders estimates the 5000 minas of silver at about three tons. [29] We are left to multiply that by our current silver prices. Pett notes that the gift of priestly garments would be just in time for the seventh-month celebrations that were almost upon them. [30]

“The priests, the Levites, the musicians, the gatekeepers and the temple servants settled in their own towns, along with some of the other people, and the rest of the Israelites settled in their towns” (2:70). The people of Israel were home at last! Kidner says, “This chapter, however uninviting it may seem, is a monument to God’s care and to Israel’s vitality.” [31] Although the chapter is a tangle of genealogies and other details, Breneman says: “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.” [32]

Footnotes

1. Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 73.

2. Max Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary (Nashville: Broadman & Holman Publishers, 2005), p. 18.

3. Kidner, Ezra & Nehemiah, p. 37.

4. Ibid., p. 36.

5. J. G. McConville, Ezra, Nehemiah, and Esther (Philadelphia: The Westminster Press, 1985), p. 16.

6. J. D. Douglas & Merrill C. Tenney, The International Dictionary of the Bible (Grand Rapids: Zondervan Publishing House, 1987), pp. 157-158.

7. Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 76.

8. James Burton Coffman, Commentary on Ezra, Coffman Commentaries on the Bible (Abilene, TX: Abilene Christian University Press, 1983-1999), v. 2:2. https://www.studylight.org/commentaries/eng/bcc/ezra-2.html.

9. Guzik, Enduring Word Commentary, Ezra, vs. 2:3-35.

10. Peter Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, 2013, vs. 2:21-35. https://www.studylight.org/commentaries/eng/pet/ezra-1.html.

11. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 22.

12. Guthrie, ed., The New Bible Commentary: Revised, p. 399.

13. Kidner, Ezra & Nehemiah, p. 39.

14. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 20.

15. Ibid., p. 21.

16. Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 425.

17. Kidner, Ezra & Nehemiah, p. 42.

18. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 22.

19. Adam Clarke, Commentary on Ezra, The Adam Clarke Commentary, 1832, v. 2:63. https://www.studylight.org/commentaries/eng/acc/ezra-1.html.

20. Guthrie, ed., The New Bible Commentary: Revised, p. 399.

21. Quoted in Guzik, Enduring Word Commentary, Ezra, vs. 2:59-63.

22. Josephus, Antiquities, Bk. 11, Ch. 1, V. 3.

23. Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 425.

24. Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 77.

25. Kidner, Ezra & Nehemiah, p. 43.

26. Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 2:46.

27. Wiersbe, The Wiersbe Bible Commentary, OT, p. 737.

28. Jim Gerrish, Does God Play Favorites? God’s Unique Relationship With Israel (Minneapolis: Cornerstone Publishing, 2000, 2003), p. 123.

29. Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 24.

30. Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 2:69.

31. Kidner, Ezra & Nehemiah, p. 36.

32. Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 74.