Text -- Ezra 2:6 (NET)

2:6 the descendants of Pahath-Moab (from the line of Jeshua and Joab): 2,812;

Commentary -- Word/Phrase Notes (per phrase)

TSK: Ezr 2:6

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

Joab : Ezr 8:9

Commentary -- Word/Phrase Notes (per Verse)

Poole: Ezr 2:6

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

Haydock: Ezr 2:6

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.

Gill: Ezr 2:3-35

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.

Commentary -- Verse Notes / Footnotes

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.

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 2:1-70

1 The number that return of the people;

36 of the priests;

40 of the Levites;

43 of the Nethinims;

55 of Solomon's servants;

61 of the priests who could not shew their pedigree.

64 The whole number of them, with their substance.

68 Their oblations.

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!

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.

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.

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 2:2-35

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

Guzik: Ezr 2:1-70

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

Commentary -- Other

Contradiction: Ezr 2:6

16-21. Are the numbers of Israelites freed from Babylonian captivity correct in Ezra (Ezra 2:6, 8, 12, 15, 19, 28) or in Nehemiah (Nehemiah 7:11, 13, 17, 20, 22, 32)?

(note: because numbers 16-21 deal with the same census, I have included them as one)

(Category: misunderstood the historical context)

In chapter 2 of Ezra and in chapter 7 of Nehemiah there are about thirty-three family units that appear in both lists of Israelites returning from Babylon to Judea. Of these 33 family units listed in Ezra and Nehemiah, nineteen of the family units are identical, while fourteen show discrepancies in the number of members within the family units (though Shabbir only lists six of them). Two of the discrepancies differ by 1, one differs by 4, two by 6, two differ by 9, another differs by 11, another two by 100, another by 201, another differs by 105, a further family differs by 300, and the largest difference is the figure for the sons of Azgad, a difference of 1,100 between the accounts of Ezra 2 and Nehemiah 7.

How, then, are we to account for the 14 discrepancies? The answer is quite simple, and Shabbir, had he done any study into the history of these two accounts would never have bothered to waste his time in asking these questions. The fact that there are both similarities and discrepancies side-by-side should have pointed him to the solution as well (as you who are reading this are probably even now concluding).

There are two important factors to bear in mind when looking at these discrepancies between the two lists. The first is the probability that though members of the units or families had enrolled their names at first as intending to go; in the interval of preparation, some possibly died, others were prevented by sickness or other insurmountable obstacles, so that the final number who actually went was not the same as those who had intended to go. Anyone who has planned a school-coach trip to the beach can understand how typical a scenario this really is.

A second and more important factor are the different circumstances in which the two registers were taken, an important fact of which Shabbir seems to be acutely unaware. Ezra's register was made up while still in Babylon (in the 450s BC), before the return to Jerusalem (Ezra 2:1-2), whereas Nehemiah's register was drawn up in Judea (around 445 BC), after the walls of Jerusalem had been rebuilt (Nehemiah 7:4-6). The lapse of so many years between the two lists (between 5-10 years) would certainly make a difference in the numbers of each family through death or by other causes.

Most scholars believe that Nehemiah recorded those people who actually arrived at Jerusalem under the leadership of Zerubbabel and Jeshua in 537 or 536 BC (Nehemiah 7:7). Ezra, on the other hand, uses the earlier list of those who originally announced their intention to join the caravan of returning colonists back in Babylon, in the 450s BC.

The discrepancies between these two lists point to the fact that there were new factors which arose to change their minds. Some may have fallen into disagreement, others may have discovered business reasons to delay their departure until later, whereas in some cases there were certainly some illnesses or death, and in other cases there may have been some last-minute recruits from those who first decided to remain in Babylon. Only clans or city-group's came in with a shrunken numbers. All the rest picked up last-minute recruits varying from one to 1,100.

When we look at the names we find that certain names are mentioned in alternate forms. Among the Jews of that time (as well as those living in the East), a person had a name, title, and surname. Thus, the children of Hariph (Nehemiah 7:24) are the children of Jorah (Ezra 2:18), while the children of Sia (Nehemiah 7:47) are also the children of Siaha (Ezra 2:44).

When we take all these factors into consideration, the differences in totals that do appear in these two tallies should occasion no surprise whatsoever. The same sort of arbitration and attrition has featured every large migration in human history.

(Archer 1982:229-230 and Light of Life II 1992:219-220)

Introduction / Outline

JFB: Ezra (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Outline)

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 (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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.