Ezra Chapter 2  PDF  MSWord

Go to Chapter:
|01 |02 |03 |04 |05 |06 |07 |08 |09 |10 |

Go to verse:
|01 |02 |03 |04 |05 |06 |07 |08 |09 |10 |11 |12 |13 |14 |15 |16 |17 |18 |19 |20 |21 |22 |23 |24 |25 |26 |27 |28 |29 |30 |31 |32 |33 |34 |35 |36 |37 |38 |39 |40 |41 |42 |43 |44 |45 |46 |47 |48 |49 |50 |51 |52 |53 |54 |55 |56 |57 |58 |59 |60 |61 |62 |63 |64 |65 |66 |67 |68 |69 |70 |

Go to Bible: Ezra 2
Ezr 2:1

“people of the province.” The Hebrew reads in its common idiom: “the sons of the province.” The “province” is almost certainly Judah (cp. Ezra 5:8).

“came up.” Jerusalem is always considered “up” because it was where God lived.

“everyone to his city.” This is a general statement. There were exceptions for various reasons, but the statement is generally true.

Ezr 2:2

“Jeshua.” The High Priest (see commentary on Zechariah 3:1, “Joshua”).

Ezr 2:3(top)
Ezr 2:4(top)
Ezr 2:5(top)
Ezr 2:6(top)
Ezr 2:7(top)
Ezr 2:8(top)
Ezr 2:9(top)
Ezr 2:10(top)
Ezr 2:11(top)
Ezr 2:12(top)
Ezr 2:13(top)
Ezr 2:14(top)
Ezr 2:15(top)
Ezr 2:16(top)
Ezr 2:17(top)
Ezr 2:18(top)
Ezr 2:19(top)
Ezr 2:20(top)
Ezr 2:21

“Bethlehem.” In this list in Ezra, some of the names listed are people, and some are towns. Furthermore, some of the names are disputed. For example, in Ezra 2:20, “Gibbar” could be a man’s name, or like in Nehemiah, it might mean the town of Gibeon. The scholars are divided on the issue.

Ezr 2:22

“men.” The Hebrew text in Ezra 2:22, 23, 27 and 2:28 reads enosh (#0582 אֱנוֹשׁ), “men,” referring to mortal men, or “men” in a weaker, more frail, or more sinful sense than other words for “man” or “men.” For example, gibbor (#1368), refers to a mighty man, strong man, or warrior. The rest of the list reads ben, “son,” but there does not seem to be an immediately apparent reason for the change from ben (“son”) to enosh in these four verses.

Ezr 2:23(top)
Ezr 2:24(top)
Ezr 2:25(top)
Ezr 2:26(top)
Ezr 2:27(top)
Ezr 2:28(top)
Ezr 2:29(top)
Ezr 2:30(top)
Ezr 2:31(top)
Ezr 2:32(top)
Ezr 2:33(top)
Ezr 2:34(top)
Ezr 2:35(top)
Ezr 2:36(top)
Ezr 2:37(top)
Ezr 2:38(top)
Ezr 2:39(top)
Ezr 2:40(top)
Ezr 2:41(top)
Ezr 2:42(top)
Ezr 2:43

“The Temple servants.” These people, the “Nethinim” in Hebrew (the word “Nethinim” is untranslated in some English versions (cp. ASV, BBE, ERV; Geneva Bible, KJV, YLT), were slaves that were serving the Levites in the work of the Temple. David and his officials had established that these certain men would serve the Levites (Ezra 8:20), and their descendants were still serving the Levites hundreds of years after David.

Ezr 2:44(top)
Ezr 2:45(top)
Ezr 2:46(top)
Ezr 2:47(top)
Ezr 2:48(top)
Ezr 2:49(top)
Ezr 2:50(top)
Ezr 2:51(top)
Ezr 2:52(top)
Ezr 2:53(top)
Ezr 2:54(top)
Ezr 2:55(top)
Ezr 2:56(top)
Ezr 2:57(top)
Ezr 2:58

“Temple servants.” See commentary on Ezra 2:43.

Ezr 2:59

“Tel Melah, Tel Harsha, Cherub….” ​These are towns in Mesopotamia to which some Judean captives were taken, but for some unstated reason they had lost their proof of ancestry. It is much more likely that in the captivity they lost their ancestral connections than that they were foreigners or slaves who were somehow trying to pretend they were from Israel; these people were almost certainly Israelites. This would have been a huge disappointment and tragedy for these people, to be carried out of their homeland by Babylon and then not be able to prove who they were when they returned home some 70 years later, because at least at first it would have meant being excluded from the religious life of Israel.

However, in even a worse state were the priests who could not prove their genealogy (Ezra 2:61-63). For a priest to not be able to prove his ancestral genealogy meant a complete loss of priestly privileges, which meant that they were not allowed to serve in the Temple, something they no doubt had looked forward to. But it also meant they were not allowed to live off the sacrifices and offerings of the people, so they would have had to figure out how to live in Israel and what to do to support themselves. That could have been very difficult because their ancestral family would not have owned any land to which they could return and make a living.

Life is full of unexpected disappointments, hardships, and tragedies, Yet in keeping with the fact that we live in a fallen world and life can be extremely difficult, the Bible does not dwell on these people or their eventual fate, which we do not know, but simply states the situation. There is a great lesson in this for us: it is pointless and even harmful to dwell on the unexpected evils that happen in life. The godly thing to do in a bad situation is to accept it and figure out how to best move forward. The evil in life is a major reason that each person should have a clear hope of the future life. This world is evil and being upset or angry about that does not change the world but only hurts us. Having a vision of the wonderful future life that believers will have can keep us from becoming angry and bitter due to life’s evils, and enables us to endure through those evils in a godly way. [For more on our future life on earth, see Appendix 3, “Christ’s Future Kingdom on Earth.” For more on how the future will unfold from this present age to the Millennial Kingdom to the Everlasting Kingdom, see commentary on Rev. 21:1].

Ezr 2:60(top)
Ezr 2:61(top)
Ezr 2:62(top)
Ezr 2:63

“the Urim and Thummim.” These were stones in the breastplate of the High Priest by which the judgment of God was determined. [For more on the Urim and Thummim, see commentary on Exod. 28:30].

Ezr 2:64(top)
Ezr 2:65

“their male slaves and their female slaves.” There were 42,360 Jews who returned from Babylon, and 7,337 slaves, so there was a large ratio of slaves to free Jews, roughly 1 to 6. That so many slaves opted to return to Judea with their owners, when it is almost certain they would not have had to, shows that in general the Jews had very good relationships with their slaves.

Ezr 2:66(top)
Ezr 2:67(top)
Ezr 2:68(top)
Ezr 2:69(top)
Ezr 2:70(top)

prev   top   next