Ezra 2:1

KJV

¶ Now these [are] the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;

KJV (with Strong's)

Now these are the children {H1121} of the province {H4082} that went up {H5927} out of the captivity {H7628}, of those which had been carried away {H1473}, whom Nebuchadnezzar {H5019} the king {H4428} of Babylon {H894} had carried away {H1540} unto Babylon {H894}, and came again {H7725} unto Jerusalem {H3389} and Judah {H3063}, every one {H376} unto his city {H5892};

Complete Jewish Bible

Here is a list of the people of the province who had been exiled, carried off to Bavel by N'vukhadnetzar king of Bavel, but who later returned from exile and went up to Yerushalayim and Y'hudah, each to his own city;

Berean Standard Bible

Now these are the people of the province who came up from the captivity of the exiles carried away to Babylon by Nebuchadnezzar its king. They returned to Jerusalem and Judah, each to his own town,

American Standard Version

Now these are the children of the province, that went up out of the captivity of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and that returned unto Jerusalem and Judah, every one unto his city;

Commentary

### SUMMARY
Ezra 2:1 serves as the foundational introduction to the meticulous census of the Jewish exiles returning from Babylonian captivity to their ancestral homeland. It succinctly establishes the historical context of their deportation by Nebuchadnezzar and their subsequent, divinely orchestrated return to Jerusalem and Judah, signifying the initial fulfillment of prophetic promises regarding restoration and the re-establishment of God's covenant people in their land.

### CONTEXT
* **Literary Context:** This verse immediately follows the pivotal decree of Cyrus the Great in [Ezra 1](/ezra/1 "Ezra 1 - Cyrus's Decree and the Return from Exile"), which authorized and even encouraged the Jewish exiles to return to Jerusalem and rebuild the Temple. While [Ezra 1](/ezra/1 "Ezra 1 - Cyrus's Decree and the Return from Exile") focuses on the divine impetus and the initial preparations, [Ezra 2:1](/ezra/2-1 "Ezra 2:1 - Introduction to the List of Returnees") transitions to the practical outworking of that decree, introducing the detailed register of those who actually made the arduous journey. The comprehensive list that follows in [Ezra 2:2-67](/ezra/2-2 "Ezra 2:2-67 - The List of Returnees") is a crucial element, establishing the identity, lineage, and numerical strength of the returning community, which was vital for re-establishing social order, religious practices, and land claims in Judah.

* **Historical & Cultural Context:** The historical backdrop is the end of the Babylonian exile, a period of approximately 70 years following the destruction of Jerusalem and the First Temple in 586 BC by Nebuchadnezzar II. This exile was a traumatic but transformative period for the Jewish people, profoundly shaping their identity and religious practices. The mention of "Nebuchadnezzar the king of Babylon" grounds the narrative firmly in this well-documented historical event. Culturally, the return was not merely a migration but a re-establishment of a national and religious identity under Persian imperial oversight. The "province" refers to Yehud Medinata, the Persian administrative district encompassing the former kingdom of Judah. The returnees, though free to go, were still subjects of a foreign empire, highlighting the complex political reality of their restoration.

* **Key Themes:** [Ezra 2:1](/ezra/2-1 "Ezra 2:1 - Introduction to the List of Returnees") powerfully introduces several overarching themes. Firstly, it underscores **Divine Faithfulness and Restoration**, demonstrating God's unwavering commitment to His covenant people, even after a period of judgment and exile, as promised in passages like [Deuteronomy 30:1-5](/deuteronomy/30-1 "Deuteronomy 30:1-5 - Promise of Return"). Secondly, it highlights the **Fulfillment of Prophecy**, particularly Jeremiah's seventy-year prophecy concerning the duration of the exile ([Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - The Seventy-Year Prophecy")). This return is a tangible demonstration of God's sovereignty over history and nations, using even pagan kings like Cyrus ([Isaiah 44:28](/isaiah/44-28 "Isaiah 44:28 - Cyrus as God's Shepherd")) to accomplish His purposes. Lastly, the emphasis on "children of the province" and their return "every one unto his city" points to the theme of **Identity and Re-establishment**, crucial for rebuilding a community rooted in its ancestral land and traditions.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Province (Hebrew, _medina'_):** The term מְדִינָה (_medina_) refers to an administrative district or governmental region within the Persian Empire. This word choice is significant as it defines the geopolitical status of Judah at the time of the return. It indicates that while the exiles were returning to their ancestral land, it was no longer an independent kingdom but a subordinate territory within a vast foreign empire. This highlights the ongoing tension between national identity and imperial subjugation, even in a time of divine favor.
* **Captivity (Hebrew, _galut'_):** The Hebrew word גָּלוּת (_galut_) denotes the state of exile or deportation. Its use here emphasizes the involuntary nature of their removal from the land, a direct consequence of their disobedience and God's judgment. The return "out of the captivity" therefore signifies not just a physical journey but a reversal of a divinely ordained punishment, marking a new chapter of grace and restoration.
* **Nebuchadnezzar (Hebrew, _Nəḇūḵaḏneʾṣṣar'_):** The explicit naming of Nebuchadnezzar, the king of Babylon, serves as a precise historical anchor. His name evokes the trauma of the exile, the destruction of Jerusalem, and the Temple. By identifying him as the one who "carried away" the people, the text firmly links the present restoration to the past judgment, underscoring the severity of what they had endured and the magnitude of God's redemptive work in bringing them back.

#### Verse Breakdown
* **"Now these [are] the children of the province that went up out of the captivity,"**: This opening clause introduces the subject of the list that follows: the descendants of those who had been forcibly removed from their land. "Children of the province" identifies them not merely as individuals but as a collective, a community linked by their shared past in exile and their present status as inhabitants of the Persian administrative region of Judah. Their "going up" signifies a pilgrimage, a return from a lower, foreign land to the elevated, sacred land of Israel.
* **"of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon,"**: This phrase clarifies the identity of "the children of the province" by explicitly linking them to the historical event of the Babylonian exile. The repetition of "carried away" (KJV) or "exiled" (modern translations) emphasizes the definitive and traumatic nature of their deportation, directly attributing it to Nebuchadnezzar. This serves to remind the reader of the severity of the judgment that preceded this restoration.
* **"and came again unto Jerusalem and Judah, every one unto his city;"**: This final clause describes the destination and the manner of their return. "Came again" signifies a reversal of their previous forced departure. Their return to "Jerusalem and Judah" highlights the re-establishment of the spiritual and geographical heartland of their nation. The phrase "every one unto his city" emphasizes the organized and purposeful nature of their return, indicating a desire to reclaim ancestral lands and re-establish community life at a local level, laying the groundwork for the rebuilding efforts described later in the book.

#### Literary Devices
Ezra 2:1 employs several key literary devices. **Repetition** is evident in the phrase "carried away," which appears twice, powerfully reinforcing the traumatic nature of the exile and its direct causation by Nebuchadnezzar. This repetition serves to underscore the historical reality and the depth of the suffering from which God is now delivering His people. The verse also functions as an **Introduction to Enumeration**, setting the stage for the extensive and meticulous list of returning families and individuals that follows. This detailed census is not merely a record but a testament to the re-establishment of identity and lineage, crucial for the post-exilic community. Furthermore, the explicit naming of "Nebuchadnezzar the king of Babylon" acts as a **Historical Marker**, firmly anchoring the narrative in a specific, well-known historical period. This precision lends authenticity and weight to the account, emphasizing the fulfillment of prophecy within concrete historical events.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:1 is a profound theological statement, not just a historical record. It powerfully illustrates God's unwavering faithfulness to His covenant promises, even in the face of His people's profound disobedience. The return from exile, initiated by a pagan king but orchestrated by divine providence, serves as a tangible demonstration that God's judgment is not His final word, and His commitment to His people endures. This verse sets the stage for the rebuilding of the Temple and the community, signifying a new beginning and a renewed opportunity for Israel to live in covenant relationship with God in their land. It underscores the theme of restoration, not merely as a physical return, but as a spiritual renewal, pointing to God's ultimate desire to dwell among His people.

* [Jeremiah 29:10](/jeremiah/29-10 "Jeremiah 29:10 - Prophecy of Seventy Years' Exile")
* [Isaiah 44:28](/isaiah/44-28 "Isaiah 44:28 - Cyrus, God's Shepherd")
* [Psalm 126:1](/psalms/126-1 "Psalm 126:1 - When the Lord Restored the Fortunes of Zion")

### REFLECTION AND APPLICATION
Ezra 2:1 offers a powerful reminder that even after periods of profound brokenness, judgment, or seemingly insurmountable obstacles, God remains faithful to His promises. The exiles' return from Babylon, a seemingly impossible feat, testifies to God's sovereign hand working through human history, even through the decrees of pagan kings, to accomplish His redemptive purposes. For us today, this verse encourages us to trust in God's ability to bring restoration and new beginnings in our own lives, even when we feel far from Him or when circumstances seem dire. It challenges us to recognize God's providence in the unfolding of world events, knowing that He is ultimately in control and works all things for the good of those who love Him ([Romans 8:28](/romans/8-28 "Romans 8:28 - God Works All Things for Good")). Just as the Israelites were called to physically return and rebuild, we are called to actively participate in God's restorative work in our spiritual lives and communities, trusting that He will complete what He has begun.

#### Questions for Reflection
* **In what areas of your life do you need to experience God's restorative power, similar to the exiles' return?**
* **How does the historical fulfillment of prophecy in Ezra 2:1 strengthen your faith in God's promises for your future?**
* **What "captivity" (whether spiritual, emotional, or circumstantial) might God be calling you to "go up out of" and return to His intended purpose for your life?**

### FAQ
**Why is the detailed list of names and numbers in Ezra 2 so important, introduced by this verse?**

Answer: The detailed list introduced by [Ezra 2:1](/ezra/2-1 "Ezra 2:1 - Introduction to the List of Returnees") is critically important for several reasons. Firstly, it served as a vital record for establishing the identity and lineage of the returning community. In ancient Israel, tribal and family affiliation was crucial for land ownership, social structure, and particularly for determining who was eligible for priestly and Levitical service. Without this meticulous record, the purity of the priesthood and the proper functioning of the Temple worship would have been compromised. Secondly, it provided a numerical account of the initial wave of returnees, demonstrating the tangible fulfillment of God's promise to bring His people back to the land. This census validated their claim to the land and their right to rebuild Jerusalem and the Temple. Finally, it underscored the theme of divine faithfulness, showing that despite the devastation of exile, a remnant had indeed returned, preserving the continuity of God's covenant people. This detailed record is not merely administrative; it is a theological statement about God's preservation of His people and His commitment to their restoration, as seen in other historical records of God's people, such as the census in [Numbers 1](/numbers/1 "Numbers 1 - The Census of Israel").

### CHRIST-CENTERED FULFILLMENT
Ezra 2:1, while detailing a physical return from literal captivity, profoundly foreshadows the spiritual liberation and restoration found in Jesus Christ. The Babylonian exile was a consequence of sin, separating God's people from His presence and their promised land. In a greater spiritual sense, all humanity is in "captivity" to sin and death, exiled from the presence of a holy God ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). Just as Nebuchadnezzar carried away the physical nation, sin holds humanity captive. However, Christ is the ultimate "Cyrus," the one appointed by God to decree freedom and enable a return. Through His atoning sacrifice, Jesus pays the ransom for our spiritual captivity, allowing us to "go up out of" the bondage of sin and death ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness")). He brings us back to "Jerusalem and Judah," not a geographical location, but a spiritual dwelling in God's presence, into the new covenant community, the church, which is the spiritual Israel ([Galatians 6:16](/galatians/6-16 "Galatians 6:16 - The Israel of God")). Every believer, through faith in Christ, returns to their true "city," their eternal home in the heavenly Jerusalem, where they are citizens with the saints and members of God's household ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints"); [Hebrews 12:22-24](/hebrews/12-22 "Hebrews 12:22-24 - The Heavenly Jerusalem")). Thus, Ezra 2:1 points to the grander narrative of redemption, where Christ is our deliverer, our restorer, and the one who brings us home to God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 25:11

Now the rest of the people [that were] left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzaradan the captain of the guard carry away.

2 Kings 24:14

And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, [even] ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.

2 Kings 24:16

And all the men of might, [even] seven thousand, and craftsmen and smiths a thousand, all [that were] strong [and] apt for war, even them the king of Babylon brought captive to Babylon.

Nehemiah 7:6

These [are] the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;

Nehemiah 7:73

So the priests, and the Levites, and the porters, and the singers, and [some] of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel [were] in their cities.

2 Chronicles 36:1

¶ Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father's stead in Jerusalem.

2 Chronicles 36:23

Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the LORD God of heaven given me; and he hath charged me to build him an house in Jerusalem, which [is] in Judah. Who [is there] among you of all his people? The LORD his God [be] with him, and let him go up.