TRV
Translation
Berean Standard Bible
the descendants of Barkos, the descendants of Sisera, the descendants of Temah,
American Standard Version
the children of Barkos, the children of Sisera, the children of Temah,
World English Bible Messianic
the children of Barkos, the children of Sisera, the children of Temah,
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In the KJVVerse 12,081 of 31,102
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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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SUMMARY
Ezra 2:53 is a concise yet profoundly significant verse embedded within the detailed census of Jewish exiles returning to Judah from Babylon. It specifically enumerates three family groups—the children of Barkos, the children of Sisera, and the children of Thamah—who are identified as belonging to the "children of Solomon's servants." This designation refers to a distinct class of temple functionaries whose ancestors had been conscripted by King Solomon for various royal and temple services. The verse underscores the meticulous record-keeping of the post-exilic community, highlighting the diverse composition of those who responded to God's call to return and rebuild Jerusalem, emphasizing that even individuals and families with non-Israelite origins or specialized hereditary roles were considered vital components of God's restorative plan for His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 2:53, like much of the surrounding chapter, primarily employs Listing and Genealogy/Census as its core literary techniques. The repetitive structure, "The children of Barkos, the children of Sisera, the children of Thamah," is a clear example of Anaphora, where the phrase "the children of" is repeated at the beginning of successive clauses. This creates a rhythmic and systematic enumeration that reinforces the meticulous nature of the record and the distinct identity of each family group. This repetition also functions as a form of Parallelism, linking these families together under a shared category ("Solomon's servants") while distinguishing them individually. The very act of such detailed listing, particularly in a sacred text, serves as powerful Symbolism of identity, belonging, and the re-establishment of order and community after the chaos of exile. It visually represents the painstaking process of rebuilding a nation, one family at a time, from diverse origins, all contributing to the larger tapestry of God's people and His redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:53, though a simple enumeration of names, profoundly illustrates God's meticulous care for His people and the diverse composition of His covenant community. The inclusion of the "children of Solomon's servants," a group historically distinct from the main Israelite tribes and likely of non-Israelite origin, underscores a theological principle of divine inclusivity. God's plan for restoration encompassed not only the descendants of Abraham, Isaac, and Jacob but also those who, through generations of faithful service to His temple, had become integral to the worshiping community. This meticulous record-keeping reflects God's sovereign oversight, demonstrating that every individual and family, regardless of their origin or perceived status, plays a vital role in His grand narrative of redemption. It speaks to the idea that God values every part of His body, ensuring that all who are called are accounted for in His kingdom and contribute to His purposes.
REFLECTION AND APPLICATION
Ezra 2:53, a seemingly dry list of names, offers profound spiritual lessons for contemporary believers. It reminds us that every individual and family, no matter how obscure or seemingly insignificant their role, is known and valued by God within His grand redemptive plan. Just as the "children of Solomon's servants" were essential to the restoration of the physical temple and the community in ancient Judah, so too are diverse individuals with varied backgrounds and gifts indispensable to the building of God's spiritual house today—the Church. This verse challenges us to embrace and affirm the unique contributions of every member of the body of Christ, recognizing that God uses a wide array of people to accomplish His purposes. It encourages us to look beyond superficial distinctions of background, status, or perceived importance, and instead, to celebrate the unity in diversity that reflects the multifaceted wisdom of God. Our meticulous God cares about the details of our lives and our place in His story, inviting us to find our identity, purpose, and belonging within His family.
Questions for Reflection
FAQ
Who were the "children of Solomon's servants" mentioned in Ezra 2:53?
Answer: The "children of Solomon's servants" (Hebrew: 'abde Shelomoh) were a distinct class of temple functionaries or royal servants whose ancestors were likely non-Israelite peoples (such as Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites) whom King Solomon had conscripted for forced labor on his building projects, including the Temple and royal palace, as recorded in 1 Kings 9:20-21. Over centuries, these families became hereditary servants of the temple, performing various duties that supported the priestly and Levitical ministries, such as preparing wood and water for sacrifices. Their inclusion in the list of returnees in Ezra 2, alongside priests, Levites, and other Israelites, signifies their long-standing integration into the Israelite community and their crucial role in the re-establishment of temple worship after the Babylonian exile. They were distinct from the Nethinim, another group of temple servants, though both groups often served similar functions.
Why are specific family names like Barkos, Sisera, and Thamah included in such a detailed list?
Answer: The inclusion of specific family names like Barkos, Sisera, and Thamah in Ezra 2:53, and indeed throughout Ezra chapter 2, serves several critical purposes for the post-exilic community. Firstly, it reflects the meticulous record-keeping, which was vital for re-establishing order, identity, and proper lineage after the disruption of exile. Genealogies and family lists determined land inheritance, priestly qualifications, and communal roles, ensuring a legitimate and organized return. Secondly, it underscores the comprehensive nature of the return; every group, no matter how small or specialized, was accounted for, emphasizing God's sovereign hand in gathering all His people for restoration. Thirdly, for groups like "Solomon's servants," these names provided a clear identity and legitimacy for their continued hereditary role in the temple service. The detailed listing ensures that all who returned were recognized as part of the restored covenant community, highlighting God's care for every individual and family involved in His redemptive plan for His people. The parallel list in Nehemiah 7 further emphasizes the importance and accuracy placed on these records by the biblical authors.
CHRIST-CENTERED FULFILLMENT
Ezra 2:53, with its meticulous listing of families like the children of Barkos, Sisera, and Thamah, particularly those identified as "Solomon's servants" with non-Israelite origins, beautifully foreshadows the expansive and inclusive nature of God's new covenant in Christ. The Old Testament emphasis on physical lineage and the careful inclusion of even "outsiders" who served the temple points to a greater reality: that in Christ, the barriers of ethnic origin and social status are utterly dissolved. Just as these families were integrated into the Old Covenant community through generations of dedicated service, so too does the New Covenant invite all peoples—Jew and Gentile alike—into God's spiritual family through faith in Jesus. The meticulous accounting of returnees in Ezra prefigures the divine knowledge and calling of every individual into the body of Christ, the Church, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The ultimate "Servant of the Lord," Jesus Christ, through His perfect sacrifice, established a new temple not made with human hands, where all who believe are living stones, built into a spiritual house (1 Peter 2:5) and called to serve. Thus, the detailed inclusion of these ancient temple servants in Ezra finds its glorious fulfillment in the diverse, global community of believers united under Christ, the true King and ultimate Temple, who welcomes all who come to Him.