Ezra 2:5

In the ancient Near East, people identified themselves by answering, “Who are your father and your family?” Priests were known as the sons of Aaron. If they could not prove this link, they could not serve (Ezra 2:61–62). Others identified themselves by a well-known elder in their group.

This chapter is Ezra's first major digression from the main story. The returning exiles needed to identify true Jews to maintain their community identity and theological purity. This helped them know whom they could marry and who could worship at the temple. This list is not the initial list of all Jews who returned to Jerusalem (compare Nehemiah 7:6–73). Instead, it is a slightly later list, created after Sheshbazzar died, of people who had settled in their towns.

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

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.

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

The children of Parosh, two thousand an hundred and seventy two. From hence, to the end of Ezra 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.

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

List of the houses and families of the people. Comp. Neh 7:8-38. - To show the variations in names and numbers between the two texts, we here place them 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 copulative inserted between the names ישׁוּע and יואב, both in Nehemiah and 1 Esdras, is wanting; the name בּני (Ezr 2:10) is written בּנּוּי in Nehemiah (Neh 7:15); for יורה (Ezr 2:18), Neh 7:24 has חריף, evidently another name for the same person, 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 in Nehemiah as the men of Beth-azmaveth; while, on the other hand, for the sons of Nebo (Ezr 2:29), we have in Nehemiah (Neh 7:33) the men of Nebo Acher, 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 fr wissensch. Forschung des A. T., No. 3, p. 345, that by the addition אחר in Nehemiah, the Nebo in Judah is distinguished from the Nebo in Reuben.)
The names Bezai, Jorah, and Hashum (Ezr 2:17-19) are transposed in Nehemiah (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 the sons of Bethlehem and the men of Netophah (Ezr 2:21 and Ezr 2:22) are in Nehemiah (Neh 7:26) reckoned together, and stated to be 188 instead of 123 + 56 = 179. A glance at the names undoubtedly shows that those numbered 1-17 are names of races or houses: those from 18-27, and from 31-33, are as certainly names of towns; there, therefore, inhabitants of towns are named. This series is, however, interrupted by Nos. 28-30; Harim being undoubtedly, and Magbish very probably, names not of places, but of persons; while the equality of the number of the other, Elam 1254, with that of Elam (No. 6), seems somewhat strange. To this must be added, that Magbish is wanting both in Nehemiah and 2 Esdras, and the other Elam in 1 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 Bertheau infers 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, and inserted higher up. The reasons for considering these three statements doubtful have certainly some weight; but considering the great untrustworthiness of the statements in the first book of Esdras, and the other differences in the three lists arising, as they evidently do, merely from 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 many in other lists of the time of Ezra and Nehemiah;
(Note: In the list of those who went up with Ezra (Ezra 8), the sons of Parosh, 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 taken strange wives (Ezra 10) we meet with individuals of the sons of Parosh, Elam, Zattu, Bebai, Bani, Pahath-Moab, Harim, Hashum, and of the sons of Nebo. Finally, in the lists of the heads of the people in the time 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 which do not occur in the list we are not treating of.)
whence we perceive, (1) that of many houses only a portion returned with Zerubbabel and Joshua, the remaining portion following with Ezra; (2) that heads of houses are entered not by their personal names, but by that of the house. The names, for the most part, descend undoubtedly from the time anterior to the captivity, although we do not meet with them in the historical books of that epoch, because those books give only the genealogies of those more important personages who make a figure in history. Besides this, the genealogies in Chronicles are very incomplete, enumerating for the most part only the families of the more ancient times. Most, if not all, of these races or houses must be regarded as former inhabitants of Jerusalem. Nor can the circumstance that the names given in the present list are not found 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 great races of Judah and Benjamin are named, and not the houses which those races comprised. The names of cities, on the other hand (Nos. 18-33), are for the most part found in the older books of the Old Testament: Gibeon in Jos 9:3; Bethlehem in Rut 1:2; Mic 5:1; Netophah, Sa2 23:28 - see comm. on Ch1 2:54; Anathoth in Jos 21:18; Jer 1:1; Kirjath-jearim, Chephirah, and Beeroth, as cities of the Gibeonites, in Jos 9:17; Ramah and Geba, which often occur in the histories of Samuel and Saul, also in Jos 18:24-25; Michmash in Sa1 13:2, Sa1 13:5; Isa 10:28; Bethel and Ai in Jos 7:2; and Jericho in Jos 5:13, and elsewhere. All these places were situate in the neighbourhood of Jerusalem, and were probably taken possession of by former inhabitants or their children immediately after the return. Azmaveth or Beth-azmaveth (Neh 7:28) does not occur in the earlier history, nor is it mentioned out of this list, except in Neh 12:29, according to which it must be sought for in the neighbourhood of Geba. It has not, however, been as yet discovered; for the conjecture of Ritter, Erdk. xvi. p. 519, that it may be el-Hizme, near Anta, is unfounded. Nor can the position of Nebo be certainly determined, the mountain of that name (Num 32:3) being out of the question. Nob or Nobe (Sa1 21:2) has been thought to be this town. Its situation 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 the places here named; in Ezr 10:43, however, the sons of Nebo are again specified. As far as situation is concerned, Nuba, or Beit-Nuba (Robinson's Biblical Researches, 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 of the Old Testament. On Lod and Ono, see comm. on Ch1 8:12. חדיד is certainly Ἀδιδά (1 Macc. 12:28, 13:13), not far from Lydda, where there is still a place called el-Hadithe, Arab. 'l-hdı̂th (Robinson's Biblical Researches, p. 186). סנאה, Ezr 2:35, is identified by older expositors with Σεννά, ν͂ν Μαγδαλσεννά, which Jerome describes as terminus Judae, in septimo lapide Jerichus contra septentrionalem plagam (Onom. ed. Lars. et Parth. p. 332f.); in opposition to which, Robinson, in his above-cited work, identifies Magdal-Senna with a place called Mejdel, situate on the summit of a high hill about eighteen miles north of Jericho. The situation, however, of this town does not agree with the distance mentioned by Eusebius and Jerome, and the name Mejdel, 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; it must be sought for, however, at no great distance from Jericho. Of the towns 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 the walls of Jerusalem under Nehemiah (Neh 3:2-3, Neh 3:7). A larger number of towns 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 Jews returned from captivity and settled in the land of their fathers.