TRV
Translation
Complete Jewish Bible
descendants of Harim 621 122 223 52 156 1,254 320 725 345 3,630 973 1,052 1,247 1,017
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Commentary on Ezra 2 verses 36–63
36 ¶ The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three.
37 The children of Immer, a thousand fifty and two.
38 The children of Pashur, a thousand two hundred forty and seven.
39 The children of Harim, a thousand and seventeen.
40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four.
41 The singers: the children of Asaph, an hundred twenty and eight.
42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine.
43 The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth,
44 The children of Keros, the children of Siaha, the children of Padon,
45 The children of Lebanah, the children of Hagabah, the children of Akkub,
46 The children of Hagab, the children of Shalmai, the children of Hanan,
47 The children of Giddel, the children of Gahar, the children of Reaiah,
48 The children of Rezin, the children of Nekoda, the children of Gazzam,
49 The children of Uzza, the children of Paseah, the children of Besai,
50 The children of Asnah, the children of Mehunim, the children of Nephusim,
51 The children of Bakbuk, the children of Hakupha, the children of Harhur,
52 The children of Bazluth, the children of Mehida, the children of Harsha,
53 The children of Barkos, the children of Sisera, the children of Thamah,
54 The children of Neziah, the children of Hatipha.
55 The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda,
56 The children of Jaalah, the children of Darkon, the children of Giddel,
57 The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Ami.
58 All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two.
59 And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel:
60 The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two.
61 And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name:
62 These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood.
63 And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.
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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SUMMARY
Ezra 2:39, stating "The children of Harim, a thousand and seventeen," is a precise entry within the meticulous census of Jewish exiles returning from Babylonian captivity to Judah. This verse, like others in Ezra 2, serves as a vital record of the families and individuals who formed the initial wave of returnees, underscoring the re-establishment of the covenant community, the re-population of the land, and the foundational steps towards rebuilding the Temple and Jerusalem. It highlights the importance of every family's contribution to the national and spiritual restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 2:39, as part of a larger Census/List, functions as a critical administrative and theological document. The pervasive use of Numeration throughout the chapter, including the specific count for the "children of Harim," emphasizes the meticulous detail and precision with which the returning community was recorded. This is not merely a dry historical record but a testament to the tangible reality of God's faithfulness in bringing a specific, countable remnant back to the land. The Repetition of the formula "The children of [Name], [Number]" across the chapter reinforces the comprehensive nature of the census, highlighting that every family and individual was accounted for in God's plan for restoration. This literary structure underscores the foundational importance of these returnees for the future of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:39, though a simple numerical entry, profoundly illustrates God's meticulous care for His people and His unwavering faithfulness to His covenant promises. The very act of counting and listing each family, including the "children of Harim," demonstrates that God's plan for restoration was not an abstract concept but a concrete reality involving specific individuals and families. This census laid the administrative and demographic groundwork for the re-establishment of the nation, the rebuilding of the Temple, and the resumption of covenant life. It serves as a powerful reminder that God values every person and family within His divine economy, meticulously orchestrating their return to fulfill His redemptive purposes.
REFLECTION AND APPLICATION
The seemingly mundane listing in Ezra 2:39 offers profound spiritual lessons for contemporary believers. It reminds us that God's grand redemptive plan is meticulously detailed, valuing every single individual and family. Just as the "children of Harim" were counted and given their place in the physical restoration of Israel, so too are we, as believers, counted and cherished within God's spiritual kingdom. This verse calls us to appreciate the importance of our own unique place and contribution within the body of Christ, recognizing that even seemingly small or unglamorous acts of faithfulness contribute to the larger work of God. It encourages us to embrace our identity within the covenant community, understanding that belonging to God's people carries both privilege and responsibility in building up His church and extending His kingdom.
Questions for Reflection
FAQ
Why is this verse, seemingly just a number, included in the Bible?
Answer: Ezra 2:39, along with the entire census in Ezra 2, is included for several crucial reasons. Firstly, it serves as a vital historical and administrative record, documenting the specific families and their numbers who participated in the initial return from exile. This was essential for establishing land claims, verifying lineage for priestly service, and organizing the re-settlement of Judah. Secondly, it provides theological affirmation of God's faithfulness; the return of a specific, countable remnant fulfills prophetic promises (e.g., Jeremiah 29:10). Thirdly, it underscores the importance of every individual and family in God's plan. Even seemingly ordinary groups like the "children of Harim" were significant enough to be counted, demonstrating God's meticulous care for His people and their collective role in the restoration of His covenant community.
Is this "Harim" the same as the priestly Harim mentioned elsewhere in Ezra and Nehemiah?
Answer: No, the "children of Harim" mentioned in Ezra 2:39 refers to a lay family or clan, distinct from the priestly family of Harim. The priestly family of Harim is listed separately in the census (e.g., Ezra 2:32 and Nehemiah 7:42). This distinction highlights the meticulous nature of the biblical census, which carefully categorized individuals and families based on their lineage and their roles within the community, particularly concerning eligibility for temple service. The presence of two distinct groups with the same name underscores the administrative precision required for the re-establishment of the post-exilic community.
CHRIST-CENTERED FULFILLMENT
The meticulous counting of the "children of Harim" and other families in Ezra 2, marking their return to the promised land, prefigures the ultimate and greater gathering of God's people in Christ. Just as a physical remnant was called out of exile to rebuild Jerusalem and the Temple, so too are believers, through faith in Jesus, called out of spiritual exile and brought into the new covenant community, the Church. This physical restoration foreshadows the spiritual redemption and the establishment of God's eternal kingdom through the Lamb of God. In Christ, the meticulous genealogies and family lists find their ultimate fulfillment, as all who believe, regardless of their earthly lineage, become children of God and heirs according to the promise. The re-population of Judah by a specific number of families points forward to the countless multitude from every nation, tribe, people, and language who will stand before the throne, redeemed by Christ (Revelation 7:9), demonstrating God's sovereign and inclusive plan to gather His people into His eternal presence.