Ezra 2:53

KJV

The children of Barkos, the children of Sisera, the children of Thamah,

KJV (with Strong's)

The children {H1121} of Barkos {H1302}, the children {H1121} of Sisera {H5516}, the children {H1121} of Thamah {H8547},

Complete Jewish Bible

descendants of Barkos, descendants of Sisra, descendants of Temach,

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,

Commentary

### 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
* **Literary Context:** Ezra 2:53 is situated within the comprehensive register of the first wave of Jewish returnees from Babylonian exile, a list that spans from [Ezra 2:1](/ezra/2-1 "Ezra 2:1 - The Initial Returnees") to [Ezra 2:70](/ezra/2-70 "Ezra 2:70 - Settlement of the Returnees"). This chapter serves as a foundational document, meticulously establishing the identity, lineage, and numbers of those who responded to King Cyrus's decree to rebuild the temple in Jerusalem. The list systematically categorizes individuals by their tribal affiliation, priestly lineage, Levitical service, and other specialized roles. Specifically, verses [Ezra 2:55-58](/ezra/2-55-58 "Ezra 2:55-58 - The Children of Solomon's Servants and the Nethinim") enumerate the "children of Solomon's servants" and the "children of the Nethinim," two groups distinct from the main body of Israelites, priests, and Levites, yet crucial for the temple's functioning. Ezra 2:53, by naming Barkos, Sisera, and Thamah, provides specific examples of families belonging to this significant, though often overlooked, category of temple servants, demonstrating the meticulousness of the record. The parallel account in [Nehemiah 7](/nehemiah/7 "Nehemiah 7 - A Parallel Register of Returnees") further validates the importance and accuracy of these records, reinforcing their canonical significance.
* **Historical & Cultural Context:** The return from Babylonian exile, beginning in 538 BCE with King Cyrus's decree (recorded in [Ezra 1:1-4](/ezra/1-1-4 "Ezra 1:1-4 - Cyrus's Decree for Temple Rebuilding")), marked a pivotal moment in Israelite history, signifying God's faithfulness to His covenant promises after seventy years of punishment. The meticulous genealogical records in Ezra 2 were not merely administrative but culturally vital for the returning community. Lineage determined tribal inheritance, priestly qualifications, and social standing in a society deeply rooted in ancestral identity. The "children of Solomon's servants" were descendants of non-Israelite peoples (likely Canaanites, Hittites, and others) whom King Solomon had conscripted for arduous labor on his vast building projects, including the First Temple, as detailed in [1 Kings 9:20-21](/1_kings/9-20-21 "1 Kings 9:20-21 - Solomon's Conscripted Labor"). Over centuries, these families became integrated into Israelite society, serving hereditary roles within the temple cult, distinct from the Levites but essential for its day-to-day operation. Their inclusion in the list of returnees underscores the community's desire for a complete restoration, embracing all who had historically served the Lord's house, regardless of their original ethnic background.
* **Key Themes:** The meticulous listing in Ezra 2, including Ezra 2:53, contributes significantly to several overarching themes within the book of Ezra and the broader post-exilic narrative. Firstly, **Identity and Restoration** are paramount; the detailed genealogies establish who legitimately belonged to the covenant community returning to the land, ensuring proper lineage for priests, Levites, and tribal inheritances. This meticulous accounting reflects a deep concern for reconstituting Israel's identity after the disruption of exile, providing a foundation for the rebuilding of both temple and society. Secondly, the inclusion of "Solomon's servants" highlights the theme of **Inclusivity within God's People**. While not ethnically Israelite, these families had served the temple for generations, demonstrating that faithfulness and service, not just birthright, were pathways to belonging and recognition in the restored community. This subtly foreshadows a broader understanding of God's people, moving beyond strict ethnic boundaries. Thirdly, the sheer detail of the list, down to specific families like Barkos, Sisera, and Thamah, emphasizes **Divine Providence and Meticulous Care**. It suggests that God's plan for restoration encompassed every individual and family, no matter how seemingly minor, indicating His sovereign oversight even in the minutiae of His people's lives and the rebuilding of His sanctuary. This theme resonates with the idea that God knows and cares for each person, as seen in passages like [Psalm 139:1-4](/psalms/139-1-4 "Psalm 139:1-4 - God's Omniscience and Care").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **children (Hebrew, _bên_):** This common Hebrew noun (H1121) means "son," but in its plural form "children" or "sons of" (as used here), it signifies descendants, members of a family, clan, or guild. As per the Strong's definition, it refers to a "builder of the family name" and encompasses a wide range of literal and figurative relationships, including offspring, members of a nation, or those associated with a particular quality or condition. In Ezra 2:53, its repetition before each name emphasizes the distinct family units being enumerated, highlighting their collective identity and lineage within the larger body of returnees.
* **Sisera (Hebrew, _Çîyçᵉrâʼ_):** This proper noun (H5516) is of uncertain derivation but is notably associated with the Canaanite general Sisera, commander of Jabin's army, who was decisively defeated by Deborah and Barak in [Judges 4](/judges/4 "Judges 4 - Deborah and Barak Defeat Sisera"). While it is highly unlikely that the family mentioned in Ezra 2:53 were direct biological descendants of that specific general, the recurrence of the name is intriguing. Given that these families are identified as "Solomon's servants," their non-Israelite origin is implied. The appearance of such a historically significant non-Israelite name among the temple servants suggests the long-standing integration of diverse peoples into the Israelite community, perhaps even descendants of those defeated by Israel, who subsequently adopted roles within the Israelite religious system over generations.

#### Verse Breakdown
* **"The children of Barkos,"**: This phrase introduces the first of three distinct family units listed in this verse. Barkos is a proper name, likely the progenitor or head of a family group that had served as "Solomon's servants." The inclusion of this specific family highlights the meticulous nature of the census, ensuring that even distinct sub-groups within the broader category of temple servants were accounted for in the return to Judah, underscoring the comprehensive scope of the restoration.
* **"the children of Sisera,"**: This clause names the second family group. As discussed in the Key Word Analysis, the name Sisera carries historical weight, potentially hinting at the diverse, non-Israelite origins of some of the "Solomon's servants." Its presence here underscores the long-standing integration of these families into the Israelite religious and social fabric, demonstrating their continued identity as a distinct, recognized group within the post-exilic community, essential for the functioning of the rebuilt temple.
* **"the children of Thamah,"**: The final clause of the verse identifies the third family. Thamah is another proper name, likely representing the ancestral head of this family. Like Barkos and Sisera, this family’s inclusion affirms the comprehensive scope of the census and the importance placed on documenting every contributing lineage to the restored community, emphasizing that all who had served the Lord's house were valued and recognized in the new beginning, regardless of their original ethnic background.

#### 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.

* [Nehemiah 7:55](/nehemiah/7-55 "Nehemiah 7:55 - Parallel List of Solomon's Servants")
* [1 Kings 9:20-21](/1_kings/9-20-21 "1 Kings 9:20-21 - Solomon's Conscripted Labor")
* [Isaiah 56:6-7](/isaiah/56-6-7 "Isaiah 56:6-7 - Foreigners Joining the Lord")

### 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
* **How does the inclusion of "Solomon's servants" in the list of returnees challenge our preconceptions about who "belongs" in God's community?**
* **In what ways can we, as a church or community, better recognize and value the contributions of those whose roles might seem less prominent or whose backgrounds are different from our own?**
* **What does God's meticulous attention to detail in these ancient lists tell us about His care for our individual lives today?**

### 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](/1_kings/9-20-21 "1 Kings 9:20-21 - Solomon's Forced Labor"). 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](/nehemiah/7 "Nehemiah 7 - A Parallel Register of Returnees") 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](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). 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](/1_peter/2-5 "1 Peter 2:5 - Living Stones")) 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.

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

Nehemiah 7:55

The children of Barkos, the children of Sisera, the children of Tamah,