1 Now these are the children of the province who went up out of 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 city;
2 who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah. The number of the men of the people of Israel:
3 The children of Parosh, two thousand one hundred seventy-two.
4 The children of Shephatiah, three hundred seventy-two.
5 The children of Arah, seven hundred seventy-five.
6 The children of Pahathmoab, of the children of Jeshua and Joab, two thousand eight hundred twelve.
7 The children of Elam, one thousand two hundred fifty-four.
8 The children of Zattu, nine hundred forty-five.
9 The children of Zaccai, seven hundred sixty.
10 The children of Bani, six hundred forty-two.
11 The children of Bebai, six hundred twenty-three.
12 The children of Azgad, one thousand two hundred twenty-two.
13 The children of Adonikam, six hundred sixty-six.
14 The children of Bigvai, two thousand fifty-six.
15 The children of Adin, four hundred fifty-four.
16 The children of Ater, of Hezekiah, ninety-eight.
17 The children of Bezai, three hundred twenty-three.
18 The children of Jorah, one hundred twelve.
19 The children of Hashum, two hundred twenty-three.
20 The children of Gibbar, ninety-five.
21 The children of Bethlehem, one hundred twenty-three.
22 The men of Netophah, fifty-six.
23 The men of Anathoth, one hundred twenty-eight.
24 The children of Azmaveth, forty-two.
25 The children of Kiriath Arim, Chephirah, and Beeroth, seven hundred forty-three.
26 The children of Ramah and Geba, six hundred twenty-one.
27 The men of Michmas, one hundred twenty-two.
28 The men of Bethel and Ai, two hundred twenty-three.
29 The children of Nebo, fifty-two.
30 The children of Magbish, one hundred fifty-six.
31 The children of the other Elam, one thousand two hundred fifty-four.
32 The children of Harim, three hundred twenty.
33 The children of Lod, Hadid, and Ono, seven hundred twenty-five.
34 The children of Jericho, three hundred forty-five.
35 The children of Senaah, three thousand six hundred thirty.
36 The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy-three.
37 The children of Immer, one thousand fifty-two.
38 The children of Pashhur, one thousand two hundred forty-seven.
39 The children of Harim, one thousand seventeen.
40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy-four.
41 The singers: the children of Asaph, one hundred twenty-eight.
42 The children of the gatekeepers: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all one hundred thirty-nine.
43 The temple servants: the children of Ziha, the children of Hasupha, the children of Tabbaoth,
44 the children of Keros, the children of Siaha, the children of Padon,
45 the children of Lebanah, the children of Hagabah, the children of Akkub,
46 the children of Hagab, the children of Shamlai, the children of Hanan,
47 the children of Giddel, the children of Gahar, the children of Reaiah,
48 the children of Rezin, the children of Nekoda, the children of Gazzam,
49 the children of Uzza, the children of Paseah, the children of Besai,
50 the children of Asnah, the children of Meunim, the children of Nephisim,
51 the children of Bakbuk, the children of Hakupha, the children of Harhur,
52 the children of Bazluth, the children of Mehida, the children of Harsha,
53 the children of Barkos, the children of Sisera, the children of Temah,
54 the children of Neziah, the children of Hatipha.
55 The children of Solomon’s servants: the children of Sotai, the children of Hassophereth, the children of Peruda,
56 the children of Jaalah, the children of Darkon, the children of Giddel,
57 the children of Shephatiah, the children of Hattil, the children of Pochereth Hazzebaim, the children of Ami.
58 All the temple servants, and the children of Solomon’s servants, were three hundred ninety-two.
59 These were those who went up from Tel Melah, Tel Harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses and their offspring, whether they were of Israel:
60 the children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty-two.
61 Of the children of the priests: the children of Habaiah, the children of Hakkoz, and the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.
62 These sought their place among those who were registered by genealogy, but they were not found; therefore they were deemed disqualified and removed from the priesthood.
63 The governor told them that they should not eat of the most holy things until a priest stood up to serve with Urim and with Thummim.
64 The whole assembly together was forty-two thousand three hundred sixty,
65 in addition to their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred singing men and singing women.
66 Their horses were seven hundred thirty-six; their mules, two hundred forty-five;
67 their camels, four hundred thirty-five; their donkeys, six thousand seven hundred twenty.
68 Some of the heads of fathers’ households, when they came to Yahweh’s house which is in Jerusalem, offered willingly for God’s house to set it up in its place.
69 They gave according to their ability into the treasury of the work sixty-one thousand darics of gold, five thousand minas of silver, and one hundred priests’ garments.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Ezra 2:59–62there were also others besides these, who said they were of the Israelites, but were not able to show their genealogies, … some there were also who were expelled out of the number and honor of the priests, as having married wives whose genealogies they could not produce, nor were they found in the genealogies of the Levites and priests
there were also others besides these, who said they were of the Israelites, but were not able to show their genealogies, … some there were also who were expelled out of the number and honor of the priests, as having married wives whose genealogies they could not produce, nor were they found in the genealogies of the Levites and priests
Josephus, Antiquities of the Jews, Antiquities 11.3.10; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ezra 2:1–21. 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. … 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. … 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.
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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:1–35; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ezra 2:61–62which 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. … 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
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. … 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
John Gill, An Exposition of the Old and New Testament, on 2:61–62; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ezra 2:63Tirshatha - The governor, Zerubbabel. 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 … And by the want of that oracle, they were taught to expect the great oracle, the Messiah.
Tirshatha - The governor, Zerubbabel. 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 … And by the want of that oracle, they were taught to expect the great oracle, the Messiah.
John Wesley, Explanatory Notes upon the Old Testament, on 2:63; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ezra 2:68–69some 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. … priests' garments--(compare Neh 7:70). This--in the circumstances--was a very appropriate gift.
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. … priests' garments--(compare Neh 7:70). This--in the circumstances--was a very appropriate gift.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:68–69; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 2:2Besides those of Zerubbabel and Joshua, nine (or in Nehemiah more correctly ten) names, probably of heads of families, but of whom nothing further is known, are placed here. … 1. Nehemiah, to be distinguished from the well-known Nehemiah the son of Hachaliah, Neh 1:1; … 5. Mordecai, not the Mordecai of the book of Esther (Est 2:5.); … These ten, or reckoning Zerubbabel and Joshua, twelve men, are evidently intended, as leaders of the returning nation, to represent the new community as the successor of the twelve tribes of Israel. This is also unmistakeably shown by the designation, the people 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 dedication of the new temple, Ezr 6:16. … They are called the people of Israel, not the people of Judah, because those who returned represented the entire covenant people.
Besides those of Zerubbabel and Joshua, nine (or in Nehemiah more correctly ten) names, probably of heads of families, but of whom nothing further is known, are placed here. … 1. Nehemiah, to be distinguished from the well-known Nehemiah the son of Hachaliah, Neh 1:1; … 5. Mordecai, not the Mordecai of the book of Esther (Est 2:5.); … These ten, or reckoning Zerubbabel and Joshua, twelve men, are evidently intended, as leaders of the returning nation, to represent the new community as the successor of the twelve tribes of Israel. This is also unmistakeably shown by the designation, the people 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 dedication of the new temple, Ezr 6:16. … They are called the people of Israel, not the people of Judah, because those who returned represented the entire covenant people.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 2:61–62The sons of Barzillai were the descendants of a priest who had married a daughter, probably an heiress … of Barzillai the Gileadite, so well known in the history of David … and had taken her name for the sake of taking possession of her inheritance … That by contracting this marriage he had not renounced for himself and his descendants his priestly privileges, is evident from the fact, that when his posterity returned from captivity, they laid claim to these privileges. The assumption, however, of the name of Barzillai might have cast such a doubt upon their priestly origin as to make it necessary that this should be proved from the genealogical registers, and a search in these did not lead to the desired discovery.
The sons of Barzillai were the descendants of a priest who had married a daughter, probably an heiress … of Barzillai the Gileadite, so well known in the history of David … and had taken her name for the sake of taking possession of her inheritance … That by contracting this marriage he had not renounced for himself and his descendants his priestly privileges, is evident from the fact, that when his posterity returned from captivity, they laid claim to these privileges. The assumption, however, of the name of Barzillai might have cast such a doubt upon their priestly origin as to make it necessary that this should be proved from the genealogical registers, and a search in these did not lead to the desired discovery.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:61–62; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 2:63Those who returned with Zerubbabel were without the ark, and at first without a temple. In such a state of affairs the high priest could not appear before Jahve with the breastplate and the Urim and Thummim to entreat His decision. … In the hope that with the restoration of the altar and temple the Lord would again vouchsafe His presence to the returned congregation, Zerubbabel expected that a high priest would arise with Urim and Thummim to pronounce a final decision with regard to those priests who could not prove their descent from Aaron's posterity. This expectation, however, was unfulfilled. … Hence, too, we find no single notice of any declaration of the divine will or the divine decision by Urim and Thummim in the period subsequent to the captivity; but have, on the contrary, the unanimous testimony of the Rabbis, that after the Babylonian exile God no longer manifested His will by Urim and Thummim, this kind of divine revelation being reckoned by them among the five things which were wanting in the second temple.
Those who returned with Zerubbabel were without the ark, and at first without a temple. In such a state of affairs the high priest could not appear before Jahve with the breastplate and the Urim and Thummim to entreat His decision. … In the hope that with the restoration of the altar and temple the Lord would again vouchsafe His presence to the returned congregation, Zerubbabel expected that a high priest would arise with Urim and Thummim to pronounce a final decision with regard to those priests who could not prove their descent from Aaron's posterity. This expectation, however, was unfulfilled. … Hence, too, we find no single notice of any declaration of the divine will or the divine decision by Urim and Thummim in the period subsequent to the captivity; but have, on the contrary, the unanimous testimony of the Rabbis, that after the Babylonian exile God no longer manifested His will by Urim and Thummim, this kind of divine revelation being reckoned by them among the five things which were wanting in the second temple.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:63; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Ezra 2
Ezra 2:1–69, World English Bible
Ezra 2 in the Bible · Told in the Story: Chapter 1, Going Home
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Ezra 2:59–62there were also others besides these, who said they were of the Israelites, but were not able to show their genealogies, … some there were also who were expelled out of the number and honor of the priests, as having married wives whose genealogies they could not produce, nor were they found in the genealogies of the Levites and priests
Josephus, Antiquities of the Jews, Antiquities 11.3.10; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ezra 2:1–21. 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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:1–35; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ezra 2:61–62which 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. … 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
John Gill, An Exposition of the Old and New Testament, on 2:61–62; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ezra 2:63Tirshatha - The governor, Zerubbabel. 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 … And by the want of that oracle, they were taught to expect the great oracle, the Messiah.
John Wesley, Explanatory Notes upon the Old Testament, on 2:63; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ezra 2:68–69some 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. … priests' garments--(compare Neh 7:70). This--in the circumstances--was a very appropriate gift.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:68–69; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 2:2Besides those of Zerubbabel and Joshua, nine (or in Nehemiah more correctly ten) names, probably of heads of families, but of whom nothing further is known, are placed here. … 1. Nehemiah, to be distinguished from the well-known Nehemiah the son of Hachaliah, Neh 1:1; … 5. Mordecai, not the Mordecai of the book of Esther (Est 2:5.); … These ten, or reckoning Zerubbabel and Joshua, twelve men, are evidently intended, as leaders of the returning nation, to represent the new community as the successor of the twelve tribes of Israel. This is also unmistakeably shown by the designation, the people 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 dedication of the new temple, Ezr 6:16. … They are called the people of Israel, not the people of Judah, because those who returned represented the entire covenant people.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 2:61–62The sons of Barzillai were the descendants of a priest who had married a daughter, probably an heiress … of Barzillai the Gileadite, so well known in the history of David … and had taken her name for the sake of taking possession of her inheritance … That by contracting this marriage he had not renounced for himself and his descendants his priestly privileges, is evident from the fact, that when his posterity returned from captivity, they laid claim to these privileges. The assumption, however, of the name of Barzillai might have cast such a doubt upon their priestly origin as to make it necessary that this should be proved from the genealogical registers, and a search in these did not lead to the desired discovery.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:61–62; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ezra 2:63Those who returned with Zerubbabel were without the ark, and at first without a temple. In such a state of affairs the high priest could not appear before Jahve with the breastplate and the Urim and Thummim to entreat His decision. … In the hope that with the restoration of the altar and temple the Lord would again vouchsafe His presence to the returned congregation, Zerubbabel expected that a high priest would arise with Urim and Thummim to pronounce a final decision with regard to those priests who could not prove their descent from Aaron's posterity. This expectation, however, was unfulfilled. … Hence, too, we find no single notice of any declaration of the divine will or the divine decision by Urim and Thummim in the period subsequent to the captivity; but have, on the contrary, the unanimous testimony of the Rabbis, that after the Babylonian exile God no longer manifested His will by Urim and Thummim, this kind of divine revelation being reckoned by them among the five things which were wanting in the second temple.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:63; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.