Ezra 2:38

Translation
King James Version
The children of Pashur, a thousand two hundred forty and seven.
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KJV (with Strong's)
The children H1121 of Pashur H6583, a thousand H505 two hundred H3967 forty H705 and seven H7651.
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Complete Jewish Bible
descendants of Pash'chur
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Berean Standard Bible
the descendants of Pashhur, 1,247;
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American Standard Version
The children of Pashhur, a thousand two hundred forty and seven.
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World English Bible Messianic
The children of Pashhur, one thousand two hundred forty-seven.
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Geneva Bible (1599)
The sonnes of Pashur, a thousand, two hundreth and seuen and fourtie:
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Young's Literal Translation
Sons of Pashhur, a thousand two hundred forty and seven.
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See also
1 Chronicles 9:12Ezra 10:22Nehemiah 7:41
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The Return from Babylon
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In the KJVVerse 12,066 of 31,102

Study This Verse

SUMMARY

Ezra 2:38 is a concise entry within the comprehensive register of post-exilic returnees, meticulously recording the number of "the children of Pashur" who journeyed from Babylonian captivity back to Judah. This verse, like others in Ezra chapter 2, underscores the profound importance of lineage and precise accounting in the re-establishment of the Jewish community, particularly for priestly families vital to the restoration of Temple worship and the nation's spiritual identity. It serves as a testament to God's faithfulness in fulfilling His promises of return and rebuilding His people.

CONTEXT

  • Literary Context: Ezra 2:38 is situated within a lengthy and detailed genealogical list in Ezra chapter 2, which enumerates the families and their numbers who returned to Jerusalem under the leadership of Zerubbabel and Jeshua. This chapter immediately follows Cyrus's decree permitting the exiles to return and rebuild the Temple. The meticulous nature of this census provides the foundational demographic data for the subsequent re-establishment of the community, the rebuilding of the altar and Temple in Ezra 3, and the reordering of religious and civic life. The inclusion of priestly families like Pashur's is crucial, as their legitimate lineage was paramount for resuming sacred duties, a theme further explored when those with questionable lineage are excluded from the priesthood in Ezra 2:61-63.
  • Historical & Cultural Context: The historical backdrop is the post-exilic period, specifically the first wave of returnees from Babylon to Judah, following nearly 70 years of captivity. This return was initiated by the decree of Cyrus the Great, king of Persia, around 538 BC. For the Jewish people, genealogy was not merely a record of ancestry but a vital component of identity, land claims, and, most critically, eligibility for priestly and Levitical service. The "children of Pashur" represent a significant priestly family, whose presence was essential for the legitimate resumption of Temple worship. The meticulous census was a practical necessity for reorganizing society, allocating land, and ensuring the purity of the priesthood, reflecting ancient Near Eastern administrative practices combined with Israelite theological emphasis on covenant and lineage. This attention to detail resonates with earlier censuses, such as those commanded by God in Numbers 1.
  • Key Themes: The verse, embedded within Ezra 2, contributes to several overarching themes. First, it highlights Restoration and Return, serving as tangible evidence of God's faithfulness in bringing His people back to their homeland, fulfilling prophetic promises made through prophets like Jeremiah (e.g., Jeremiah 29:10). Second, it emphasizes Identity and Genealogy, particularly the critical importance of pure lineage for the priestly class, ensuring their eligibility for sacred duties in the rebuilt Temple. This focus on family identity was central to Jewish societal and religious structure, as seen in the broader narrative of the Old Testament. Third, the precise numbering underscores Order and Organization, reflecting the disciplined and structured efforts required to rebuild not only physical structures but also the societal and religious fabric of the post-exilic community. Finally, even in seemingly mundane lists of numbers, there is an underlying message of Divine Meticulousness, revealing God's detailed care for His people and the precision of His overarching redemptive plan, a theme consistently present from the earliest accounts of God's dealings with Israel.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • children (Hebrew, bên', H1121): From the root meaning "to build," this term denotes a son or descendant, but in a wider sense, it refers to a collective family, clan, or even a nation, emphasizing the corporate identity and continuity of a lineage. Here, "the children of Pashur" signifies the entire family unit or clan descended from Pashur, highlighting their collective return and their established place within the Israelite community, particularly as a priestly line.
  • Pashur (Hebrew, Pashchûwr', H6583): This name, likely meaning "liberation," identifies a specific, prominent priestly clan among the returnees. While a different Pashur (son of Immer) is known for persecuting Jeremiah (Jeremiah 20:1-6), the "children of Pashur" in Ezra refers to a distinct, legitimate priestly family that returned from exile. Their inclusion signifies the re-establishment of the priestly order and the importance of their verified lineage for the resumption of sacred Temple service.
  • thousand (Hebrew, ʼeleph', H505): This numeral signifies a large, precise quantity, indicating a significant number of individuals. The use of "thousand" alongside "hundred," "forty," and "seven" underscores the meticulous and exact nature of the census. In this context, it emphasizes the considerable size of the returning community and the divine attention to detail in accounting for every family and individual involved in the restoration, demonstrating that God's plan encompassed even the numerical specifics of His people's return.

Verse Breakdown

  • "The children of Pashur": This opening phrase precisely identifies a specific, prominent priestly family unit. Their inclusion in this detailed register signifies their legitimate claim to priestly lineage and their active participation in the foundational act of returning to the land. It underscores the critical importance of the priestly order in the re-established community, as they were essential for the resumption of Temple worship and the spiritual life of the nation, mediating between God and His people.
  • "a thousand two hundred forty and seven": This precise numerical figure provides the exact count of individuals belonging to the Pashur family who returned from exile. The specificity of the number emphasizes the meticulous nature of the census, reflecting a divinely ordered and humanly executed effort to account for every person involved in the restoration. This exactitude not only served administrative purposes but also underscored the value of each individual and family in God's grand plan for His people, demonstrating that the rebuilding was a collective effort, precisely measured and recorded, signifying God's detailed oversight.

Literary Devices

The primary literary device employed in Ezra 2:38, and indeed throughout much of Ezra chapter 2, is the Census or Genealogical List. This device serves multiple functions: it provides a historical record, establishes legitimacy (especially for priestly claims), organizes the community for resettlement and service, and demonstrates the fulfillment of God's promises of return. The repetitive structure of "The children of [family name], [number]" throughout the chapter creates a rhythmic, almost liturgical, effect, emphasizing the comprehensive nature of the return and the importance of each family's contribution. Furthermore, the sheer volume of precise numbers, including that in Ezra 2:38, can be seen as a form of Symbolism, representing God's meticulous care for His people, His faithfulness in preserving a remnant, and the re-establishment of order and identity out of the chaos of exile. The act of counting itself signifies the divine act of re-gathering and re-forming a people, underscoring that every detail of their restoration was known and ordained by God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 2:38, though a simple numerical entry, is rich with theological significance. It testifies to God's unwavering faithfulness in fulfilling His covenant promises, bringing His people back from exile as prophesied, even down to the meticulous accounting of each family. This precision highlights God's sovereign hand in history, orchestrating the return and the re-establishment of His people, not as a chaotic migration, but as an ordered, divinely sanctioned movement. The emphasis on priestly lineage, exemplified by the "children of Pashur," underscores the enduring importance of proper worship and the sacrificial system in Israel's relationship with God, a system that foreshadowed the ultimate sacrifice. The very act of counting and listing serves as a theological statement: every individual, every family, is known and valued by God in His grand redemptive narrative, demonstrating His intimate involvement in the details of His people's lives and their corporate identity.

REFLECTION AND APPLICATION

Ezra 2:38 invites us to look beyond the seemingly mundane nature of a numerical list and discern profound spiritual truths. It reminds us that God is a God of meticulous detail, whose faithfulness extends even to the precise accounting of His people. Just as He knew each family returning from exile, He knows each of us intimately, valuing every individual's place in His grand redemptive story. This verse encourages us to appreciate our spiritual heritage, understanding that we are part of a continuous lineage of faith, built upon the faithfulness of those who have gone before. It also speaks to the importance of order and intentionality in community, whether in our families or our churches, recognizing that every member contributes to the collective "rebuilding" of God's kingdom. Ultimately, it is a powerful reminder that God fulfills His promises, often in ways that require patient waiting and diligent participation from His people, transforming chaos into a divinely ordered restoration.

Questions for Reflection

  • How does the meticulous record-keeping in Ezra 2:38 encourage your faith in God's attention to detail in your own life?
  • What "heritage" or "lineage" (spiritual or communal) do you identify with, and how does it shape your sense of belonging and purpose within God's larger story?
  • In what ways can we contribute to the "rebuilding" and "restoration" of God's community today, even in seemingly small or numerical ways?

FAQ

Who were the "children of Pashur" and why are they listed?

Answer: The "children of Pashur" refer to a specific, prominent priestly family clan who were among the Jewish exiles returning from Babylon to Judah. They are listed in Ezra chapter 2 as part of a comprehensive census of all families who made the journey. Their inclusion was crucial for several reasons: it established their legitimate priestly lineage, which was essential for resuming sacred duties in the rebuilt Temple. The purity of their ancestry was vital for their eligibility to serve, as highlighted by other priestly families whose records were unclear (Ezra 2:61-63). Their return signified the re-establishment of the priestly order, a cornerstone of Israel's spiritual life and a necessary component for the proper worship of God.

Why are these lists of names and numbers so important in Ezra?

Answer: These detailed lists, like the one in Ezra chapter 2 and its parallel in Nehemiah chapter 7, served multiple critical functions for the post-exilic community. Firstly, they provided legitimacy for the returnees, establishing their identity as the true descendants of Israel and rightful inheritors of the land and covenant promises. Secondly, they were essential for the re-establishment of community, enabling the proper organization of society, distribution of land, and allocation of resources for rebuilding. Thirdly, for priestly and Levitical families, the lists ensured purity of lineage, guaranteeing that only those with confirmed ancestry could serve in the sacred offices of the Temple, maintaining ritual integrity. Finally, these meticulous records served as a tangible record of God's fulfillment of prophecy, demonstrating His faithfulness in bringing His people back to their homeland in an orderly and precise manner, underscoring His divine oversight in every detail of their restoration.

CHRIST-CENTERED FULFILLMENT

Ezra 2:38, with its meticulous counting of the returning "children of Pashur," finds its ultimate Christ-centered fulfillment in the spiritual restoration and new community inaugurated by Jesus Christ. The physical return from Babylonian exile foreshadows the spiritual return from the bondage of sin and death, which is made possible through Christ's atoning work. Just as the precise numbers in Ezra reflect God's careful re-gathering of His people, so too does Christ meticulously gather His elect from every tribe and nation, knowing each one by name (John 10:14). The priestly lineage of Pashur's family, essential for the old covenant worship, points to Jesus as our great High Priest, whose perfect sacrifice forever cleanses us from sin and grants us direct access to God (Hebrews 7:27). The rebuilding of the physical Temple, for which the returnees were counted, finds its spiritual reality in Christ Himself, who declared His body to be the true Temple (John 2:19-21), and in the Church, which is built upon Him as the cornerstone, becoming a spiritual house and a "holy priesthood" composed of all believers (1 Peter 2:9). Thus, the detailed census of Ezra 2:38 ultimately points to God's meticulous plan for the redemption and re-gathering of His people into a new covenant community, perfectly fulfilled in Christ and His Church, where every member is known and valued.

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Commentary on Ezra 2 verses 36–63

Here is an account, I. Of the priests that returned, and they were a considerable number, about a tenth part of the whole company: for the whole were above 42,000 (Ezr 2:64), and four families of priests made up above 4200 (Ezr 2:36-39); thus was the tenth God's part - a blessed decimation. Three of the fathers of the priests here named were heads of courses, Ch1 24:7, Ch1 24:8, Ch1 24:14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah (Jer 20:1), it is strange that so bad a man should have so good a seed, and so numerous.

II. Of the Levites. I cannot but wonder at the small number of them, for, taking in both the singers and the porters (Ezr 2:40-42), they did not make 350. Time was when the Levites were more forward to their duty than the priests (Ch2 29:34), but they were not so now. If one place, one family, has the reputation for pious zeal now, another may have it another time. The wind blows where it listeth, and shifts its points.

III. Of the Nethinim, who, it is supposed, were the Gibeonites, given (so their name signifies) by Joshua first (Jos 9:27), and again by David (Ezr 8:20), when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and, with them, of the children of Solomon's servants, whom he gave for the like use (whether they were Jews or Gentiles does not appear) and who were here taken notice of among the retainers of the temple and numbered with the Nethinim, Ezr 2:55, Ezr 2:58. Note, It is an honour to belong to God's house, though in the meanest office there.

IV. Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour. 1. There were some that could not prove themselves Israelites (Ezr 2:59, Ezr 2:60), a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God. These shamed those who were true-born Israelites, and yet were not called Israelites indeed, who came out of the waters of Judah (Isa 48:1), but had lost the relish of those waters. 2. There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white will, in all likelihood, be forgotten in a little time. Now we are here told, (1.) How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was that said, I magnify my office. (2.) What they lost with it. It could not be taken for granted that they were priests when they could not produce their proofs, but they were, as polluted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as priests. But they had sold their birthright for the honour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the tirshatha, or governor, that put them under this sequestration, which some understand of Zerubbabel the present governor, others of Nehemiah (who is so called, Neh 8:9, Neh 10:1, and who gave this order when he came some years after); but the prohibition was not absolute, it was only a suspension, till there should be a high priest with Urim and Thummin, by whom they might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear that ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and, by the want of that oracle, they were taught to expect the Messiah the great Oracle, which the Urim and Thummim was but a type of. Nor does it appear that the second temple had the ark in it, either the old one or a new one. Those shadows by degrees vanished, as the substance approached; and God, by the prophet, intimates to his people that they should sustain no damage by the want of the ark, Jer 3:16, Jer 3:17. In those days, when they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered to it, they shall say no more, The ark of the covenant of the Lord, neither shall it come to mind, for they shall do very well without it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 36–63. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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