Chapter Two

1–64. A list of those who returned from captivity with Zerubbabel and the enumeration of them. 65. The number of slaves, male and female singers. 66–67. The number of horses and camels. 68–69. Donations for the temple.

Ezra 2:1. These are the people of the province who went up out of the captivity of those whom Nebuchadnezzar, king of Babylon, had carried away to Babylon, and who returned to Jerusalem and Judah, each to his own city, “The people of the province” – bnej hammedina, more precisely province. The name is given to Judea, which had ceased to be an independent state and had become merely one district of the vast Persian empire. The returned captives settled “each to his own city,” that is, each in an assigned place. In resettlement, of course, account was taken of the place where the ancestors of a particular family had lived. But it was not possible to conform to this in all cases both because not all of the former territory came into the possession of the Jews, and also because some of the returned captives “were not able to show the genealogy of their fathers’ houses” (Ezra 2:59).

Ezra 2:2. the ones who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: Ezra 2:3. the sons of Parosh, two thousand one hundred seventy-two; Ezra 2:4. the sons of Shephatiah, three hundred seventy-two; Ezra 2:5. the sons of Arah, seven hundred seventy-five; Ezra 2:6. the sons of Pahath-moab, of the sons of Jeshua and Joab, two thousand eight hundred twelve; Ezra 2:7. the sons of Elam, one thousand two hundred fifty-four; Ezra 2:8. the sons of Zattu, nine hundred forty-five; Ezra 2:9. the sons of Zaccai, seven hundred sixty; Ezra 2:10. the sons of Bani, six hundred forty-two; Ezra 2:11. the sons of Bebai, six hundred twenty-three; Ezra 2:12. the sons of Azgad, one thousand two hundred twenty-two; Ezra 2:13. the sons of Adonikam, six hundred sixty-six; Ezra 2:14. the sons of Bigvai, two thousand fifty-six; Ezra 2:15. the sons of Adin, four hundred fifty-four; Ezra 2:16. the sons of Ater, of the house of Hezekiah, ninety-eight; Ezra 2:17. the sons of Bezai, three hundred twenty-three; Ezra 2:18. the sons of Jorah, one hundred twelve; Ezra 2:19. the sons of Hashum, two hundred twenty-three; Ezra 2:20. the sons of Gibbar, ninety-five; Ezra 2:21. the people of Bethlehem, one hundred twenty-three; Ezra 2:22. the people of Netophah, fifty-six; Ezra 2:23. the people of Anathoth, one hundred twenty-eight; Ezra 2:24. the people of Azmaveth, forty-two; Ezra 2:25. the people of Kiriath-arim, Chephirah, and Beeroth, seven hundred forty-three; Ezra 2:26. the people of Rama and Geba, six hundred twenty-one; Ezra 2:27. the people of Michmas, one hundred twenty-two; Ezra 2:28. the people of Bethel and Ai, two hundred twenty-three; Ezra 2:29. the people of Nebo, fifty-two; Ezra 2:30. the people of Magbish, one hundred fifty-six; Ezra 2:31. the sons of the other Elam, one thousand two hundred fifty-four; Ezra 2:32. the sons of Harim, three hundred twenty; Ezra 2:33. the people of Lod, Hadid, and Ono, seven hundred twenty-five; Ezra 2:34. the people of Jericho, three hundred forty-five; Ezra 2:35. the people of Senaa, three thousand six hundred thirty. Ezra 2:36. The priests: the sons of Jedaiah, of the house of Jeshua, nine hundred seventy-three; Ezra 2:37. the sons of Immer, one thousand fifty-two; Ezra 2:38. the sons of Pashur, one thousand two hundred forty-seven; Ezra 2:39. the sons of Harim, one thousand seventeen. Ezra 2:40. The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, seventy-four; Ezra 2:41. the singers: the sons of Asaph, one hundred twenty-eight; Ezra 2:42. 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, the sons of Shobai, – in all one hundred thirty-nine. Ezra 2:43. The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, Ezra 2:44. the sons of Keros, the sons of Siaha, the sons of Padon, Ezra 2:45. the sons of Lebana, the sons of Hagaba, the sons of Akkub, Ezra 2:46. the sons of Hagab, the sons of Shamlai, the sons of Hanan, Ezra 2:47. the sons of Giddel, the sons of Gahar, the sons of Reaiah, Ezra 2:48. the sons of Rezin, the sons of Nekoda, the sons of Gazzam, Ezra 2:49. the sons of Uzza, the sons of Paseah, the sons of Besai, Ezra 2:50. the sons of Asna, the sons of Meunim, the sons of Nephusim, Ezra 2:51. the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, Ezra 2:52. the sons of Bazluth, the sons of Mehida, the sons of Harsha, Ezra 2:53. the sons of Barkos, the sons of Sisera, the sons of Temah, Ezra 2:54. the sons of Neziah, the sons of Hatipha; Ezra 2:55. the sons of Solomon’s servants: the sons of Sotai, the sons of Hassophereth, the sons of Peruda, Ezra 2:56. the sons of Jaalah, the sons of Darkon, the sons of Giddel, Ezra 2:57. the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, the sons of Ami, – Ezra 2:58. in all, the temple servants and the sons of Solomon’s servants, three hundred ninety-two. Ezra 2:59. And these were the ones who came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses and their descent, whether they were of Israel: Ezra 2:60. the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, six hundred fifty-two. Ezra 2:61. And of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, the sons of Barzillai, who took a wife from the daughters of Barzillai the Gileadite and was called by their name. Ezra 2:62. These sought their register among those enrolled in the genealogies, but it was not found; so they were excluded from the priesthood. Ezra 2:63. And the Tirshatha said to them that they should not eat of the most holy things, until there should stand up a priest with Urim and Thummim. Ezra 2:64. The whole assembly together was forty-two thousand three hundred sixty persons, The list of those who returned with Zerubbabel from exile, besides the passage in question, is given also in Neh 7 and 1 Esd 5. The fact that this list is found in three places in the Bible shows that it had an extraordinarily important significance in the life of the post-exilic Israel. This same fact decidedly speaks against the opinion of Torrey, who considers the list a mere “fabrication of the chronicler” (Torrey, p. 39–41). Some scholars (Wellhausen, Elhorst, Marquardt), not denying the historical basis of the list, nevertheless believe that it could not relate to the time of Cyrus, was compiled long after this, and was wrongly placed by the editor in chapter II. Yet the list itself contains signs that it was compiled either at the very arrival of the Jews in Palestine or soon after. This is indicated by the superscription of the list (“these are the people of the province out of the captivity of those whom Nebuchadnezzar, king of Babylon, carried away to Babylon”), from which it is evident that the list refers to the returned captives. Then in the description of the property of the captives in verses 66–67, there are mentioned horses, mules, camels, and asses, that is, pack animals necessary on the journey. But mention is not made of domestic animals, necessary for settled life. From this it can be concluded that the list was compiled before the beginning of this life. The total number of returned in all three lists is determined by the figure 42,360 (cf. Ezra 2:64; Neh 7:66; 1 Esd 5:41). But if one adds the indicated in the lists the quantities of returned individuals of separate classes, then for each list one obtains its own figure and moreover smaller than the one indicated above – namely, for Ezra 2 – 29,818, for Neh 7 – 31,089, and for 1 Esd 5 – 30,143. In general opinion of exegetes, the disagreement of the general sum with the summands from which it is composed can be explained only by the admission of errors in the text. That errors indeed penetrated into the lists in question is evident from comparison of the names mentioned in them. Thus, the same persons in Ezra 2:2 are called Seraiah, Bani (verse 10), Jorah (verse 18), and in Neh 6:15 – Binnu, Harif (verse 24). Yet errors are more readily admitted for the figures designating separate classes of returned. The general sum of the returned, in view of the fact that it is identically transmitted in all three lists, may be recognized as correct. Since ordinarily the Jews counted male persons and moreover those who had reached twenty years of age, this sum (42,360) must be thought to encompass only males. Adding to this sum the number of women and children, the figure of all the returned from Babylonian captivity with Zerubbabel can be provisionally determined as 150,000 (Smend) or even 200,000 (Herzfeld, Keil). Some scholars (Costers, Wellhausen) consider the said figure of the returned from captivity under Cyrus of males to be too high because, in their opinion, only about 14,000 Jews were carried away into captivity by the Chaldeans. However, on the basis of general considerations about the population of Judea before the Babylonian captivity, as well as because of biblical testimonies about the campaigns of Nebuchadnezzar (2 Chr 36:6; Jer 25:1; 2 Kgs 24:11-16; 2 Chr 36:9-10; 2 Kgs 25:7; 2 Chr 35:17-19; 2 Kgs 25:19-20; 2 Chr 36:19-20), with greater justice the number of captives can be determined by the figure of 40–50,000.

Ezra 2:22. the people of Netophah, fifty-six; Netophah (cf. 2 Sam 23:28; 1 Chr 2:54) is the present-day Beit-Nettif to the west of Bethlehem.

Ezra 2:24. the people of Azmaveth, forty-two; Azmaveth or Beth-azmaveth (Neh 7:28) is the present-day El-Chizmeh, a region to the north of Jerusalem on the way from Anathoth to Gibeah.

Ezra 2:29. the people of Nebo, fifty-two; Nebo, possibly Nubai or Beit-Nuba.

Ezra 2:30. the people of Magbish, one hundred fifty-six; A place of this name is unknown. Therefore it is supposed that Magbish is the name of a person, not a place, and that instead of “the people of Magbish” one should read the sons of Magbish.

Ezra 2:33. the people of Lod, Hadid, and Ono, seven hundred twenty-five; Lod mentioned in verse 33 is the Lod of the apostolic history (Acts 9:32), the present-day Ludd (cf. 1 Chr 8:12). Near Lod were located Ono and Hadid, mentioned also in Neh 11:35 and 1 Chr 8:12, the present-day Ein-Hadit (cf. 1 Macc 12:38).

Ezra 2:35. the people of Senaa, three thousand six hundred thirty. Senaa – a place whose exact location is unknown. Apparently it lay not far from Jerusalem. The enumeration of the cities settled by the captives shows that the territory occupied by the returned Jews was slight.

Ezra 2:40. The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, seventy-four; The number of Levites who returned (74) appears too insignificant in comparison with the number of priests (4,289). It is to be thought that in the captivity there were few Levites in general, since those scattered throughout Judea could not be carried away in large numbers. Moreover, to the returned captives among the Levites must be added those who belonged to them – the singers (Ezra 2:41; Neh 7:44; cf. 1 Esd 5:27) and gatekeepers (Ezra 2:42; Neh 7:45). Then the number of Levites will not be striking in its disproportionality in relation to the number of priests.

Ezra 2:43. The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, The temple servants, along with the “servants of Solomon,” held the lower positions at the temple. According to the most widely accepted view in the literature, the temple servants were descendants of those inhabitants of Gibeon who, by resorting to deception, made a covenant with the Hebrews at the time of Joshua (Josh 9:3-18) and were appointed afterwards to the lowest servile work for the altar of the Lord (Josh 9:21-27). The ranks of the temple servants were subsequently filled with workers who were donated to the temple by David and his princes (Ezra 8:20).

Ezra 2:58. in all, the temple servants and the sons of Solomon’s servants, three hundred ninety-two. Alongside the temple servants are set the “servants of Solomon.” By “servants of Solomon” may be understood either workers who were given by Solomon to the temple, or captives of foreign nations who were given by him also to the temple (cf. 1 Kgs 9:20-21). As is evident, they constituted a small separate society in the temple personnel.

Ezra 2:59. And these were the ones who came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses and their descent, whether they were of Israel: Tel-melah and Tel-harsha, as is evident from the context, are names of Babylonian cities or regions. As for Cherub-Addan-Immer mentioned in verse 59, it is not clear whether this is a designation of people who could not show their genealogy, or a designation of places; and in the latter case – whether it is the name of one place or three. Usually the designation in question is understood in the geographical sense, and from comparison of verse 59 with verse 60 it is concluded that Cherub-Addan-Immer is the name of one place.

Ezra 2:60. the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, six hundred fifty-two. The question concerning the sons of Delaiah, Tobiah, and Nekoda concerned their belonging to the people of Israel. In particular, regarding the sons of Nekoda the question could arise whether they belong to the temple servants, among whom also are mentioned the sons of Nekoda (verse 48).

Ezra 2:61. And of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, the sons of Barzillai, who took a wife from the daughters of Barzillai the Gileadite and was called by their name. Ezra 2:62. These sought their register among those enrolled in the genealogies, but it was not found; so they were excluded from the priesthood. Ezra 2:63. And the Tirshatha said to them that they should not eat of the most holy things, until there should stand up a priest with Urim and Thummim. The sons of Habaiah, Hakkoz, and Barzillai, who had not presented a genealogical record by which they could prove their priestly descent, were “excluded from the priesthood,” that is, they were forbidden to eat the most holy offering (cf. Lev 2:3; Num 18:9), to perform sacrifices (Exod 29:37), to enter into the sanctuary (Num 18:10). This prohibition was imposed upon them by the “Tirshatha.” The Tirshatha (probably identical with the Persian tarsata, a participial form from tars, to fear), is an honorable title – reverendus, your excellency, bestowed on the pecha – governor (Ezra 5:14; Neh 8:9; cf. Neh 12:26). In the passage in question, by the Tirshatha is meant Zerubbabel. From the expression “until there should stand up a priest with Urim and Thummim” one concludes that at that time there was no high priest. But the matter is not that there was no high priest, but that in the absence of the temple the will of God was not revealed through the Urim and Thummim. About the Urim and Thummim see the note to Exod 28:30; Num 27:21; 1 Sam 28:6. “In hope that with the restoration of the altar and the temple to the Lord, His gracious presence would again be in the reborn community, Zerubbabel awaited the appearance of the high priest with Urim and Thummim, who was to give a final decision concerning the priests who were unable to indicate their descent from Aaron” (Keil, Comment. 423). But according to the view of later Jews (Buchstorf), in the post-exilic age God no longer revealed His will through Urim and Thummim, although on the basis of Sir 36:3 and Antiquities 3:8–9 some consider this (Bertholet) to be probable.

Ezra 2:65. besides their male servants and their female servants, of whom there were seven thousand three hundred thirty-seven; and they had two hundred male and female singers. The singers and female singers mentioned here must be understood, in distinction from the temple singers named in verse 41, as persons who served for entertainment and probably belonged to foreigners.

Ezra 2:66. Their horses were seven hundred thirty-six, their mules two hundred forty-five; Ezra 2:67. their camels were four hundred thirty-five, and their donkeys, six thousand seven hundred twenty. From the mention of only pack animals it can be concluded that the enumeration of those returning to their homeland was made either before the arrival or soon after, when settled life had not yet begun.

Ezra 2:68. And some of the heads of the families, when they came to the house of the Lord, which is in Jerusalem, made freewill offerings for the house of God, to restore it in its place. Ezra 2:69. According to their ability they gave to the treasury for the work sixty-one thousand darics of gold, five thousand talents of silver, and one hundred priestly garments. In the book [of Nehemiah] Neh 7:70-72, different sums are indicated for the donations for the temple in comparison with the given passage. The more complete testimony is considered to be the text of the book of Nehemiah. The sum of the donations in both stated passages is reckoned in coins called in the Hebrew text darkonim. Some scholars interpret the darkonim as Persian darics; and since these coins appeared only during the time of Darius Hystaspes, from this it is concluded that the lists Ezra 2 and Neh 7 were compiled long after the events and therefore are inaccurate. But darkonim in Ezra 2:69 must be distinguished from the adarknim mentioned in Ezra 8:27. Since adarknim undoubtedly serves as the designation of darics, under darkonim should be understood other coins – namely drachmas. According to Meyer’s calculations, a gold drachma by value equals 12 German marks (approximately 5 rubles 50 kopeks), and a silver talent equals 10 gold drachmas; in total the sum of donations made up more than half a million rubles in current money. * * * However, De Lagarde derives the word from the Bactrian antarekhshatru and understands it to mean “deputy of the king’s person” (Symm I, 60)