TRV
Translation
Berean Standard Bible
the descendants of Jaala, the descendants of Darkon, the descendants of Giddel,
American Standard Version
the children of Jaalah, the children of Darkon, the children of Giddel,
World English Bible Messianic
the children of Jaalah, the children of Darkon, the children of Giddel,
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In the KJVVerse 12,084 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 2:56 precisely enumerates three family groups—the children of Jaalah, Darkon, and Giddel—among the many who journeyed back to Judah from Babylonian exile. This verse, embedded within a meticulous census, powerfully illustrates God's detailed oversight in recording every individual and family instrumental in the monumental undertaking of rebuilding Jerusalem and restoring the Temple, specifically highlighting those dedicated to essential, often unseen, temple service.
CONTEXT
Literary Context: Ezra chapter 2 functions as an exhaustive register of the initial wave of Jewish exiles returning from Babylon to Judah, responding to King Cyrus's liberating decree as documented in Ezra 1:1-4 - Cyrus's Decree. This extensive compilation systematically categorizes the returnees by their ancestral houses, encompassing priests, Levites, singers, gatekeepers, and, significantly, temple servants. The specific verses Ezra 2:55-58 - Servants of Solomon and Nethinim meticulously list "the children of Solomon's servants" and "the Nethinim," who were specifically designated for various duties within the Temple. The families of Jaalah, Darkon, and Giddel are identified within this latter category, emphasizing their crucial, albeit often behind-the-scenes, role in the restoration efforts. The inclusion of such detailed lists throughout Ezra underscores both the historical accuracy of the account and the profound divine oversight of the entire restoration process.
Historical & Cultural Context: The return from Babylonian exile, initiated by Cyrus's decree around 538 BC, marked a watershed moment in Israelite history, directly fulfilling ancient prophecies such as those found in Jeremiah 29:10 - Prophecy of Seventy Years of Exile. After approximately seventy years of captivity, the Jewish people were granted permission to return to their ancestral homeland and rebuild their sacred Temple. This was far more than a mere political migration; it was a spiritual pilgrimage, fueled by a deep yearning to re-establish their covenant relationship with God in the very land He had promised them. Ancient Israelite society was intrinsically structured around family lineages, and the meticulous record-keeping of names and families was paramount for re-establishing land claims, priestly duties, and the very fabric of community identity. The Nethinim, a distinct class of temple servants, likely comprised descendants of non-Israelite captives or those who had been dedicated to temple service. They performed essential, often laborious tasks such as drawing water and cutting wood, making them indispensable to the daily functioning and maintenance of the sanctuary.
Key Themes: The inclusion of Ezra 2:56 within this comprehensive register significantly contributes to several profound theological themes. Firstly, it highlights Divine Meticulousness and Inclusivity, demonstrating God's precise and caring attention to every individual involved in His grand redemptive plan, irrespective of their social standing or specific role. Every family, even those in supporting capacities like the temple servants, was deemed significant in God's eyes and essential for the community's re-establishment. Secondly, it underscores Faithfulness and Obedience, as these individuals, though not prominent leaders, exhibited immense faith by choosing to leave the relative comfort and stability of Babylon to return to a desolate homeland. Their commitment to God's covenant and the arduous task of rebuilding His sanctuary is vividly seen in the subsequent efforts to lay the Temple's foundation, as described in Ezra 3:8-13 - Laying the Foundation of the Temple. Lastly, the compilation of these names serves as a powerful testament to Restoration and Remembrance, acting as an enduring historical record of God's unwavering faithfulness in fulfilling His prophetic promises of return and ensuring that the contributions of all families, no matter how humble their service, were remembered and honored in the divine narrative of restoration.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 2:56, as an integral part of an extended genealogical list, primarily employs Census or Register as its overarching literary device. This meticulous enumeration of names and families serves to establish the legitimacy, historical continuity, and divine sanction of the returning community, demonstrating their rightful claim to the land and their ancestral roles in the re-established nation. The pervasive Repetition of "the children of" throughout the verse and the broader chapter emphasizes the fundamental importance of familial structure and lineage in ancient Israelite society and divine record-keeping. Furthermore, the inclusion of these seemingly minor names highlights Meticulous Detail, reflecting not only the human effort in record-keeping but also conveying a profound theological statement about God's comprehensive knowledge and intimate care for every individual involved in His redemptive plan. Ultimately, it signifies Inclusivity, showing that the restoration was a collective, community-wide effort involving all segments of the population, from prominent leaders to the humble temple servants.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:56, despite being a simple list of names, carries profound theological weight by underscoring God's meticulous attention to every individual involved in His redemptive purposes. It reveals a foundational truth: in God's economy, there are no insignificant roles; every person, from the most visible leader to the humblest servant, plays a crucial and valued part in the unfolding of His divine plan. The inclusion of these families of temple servants highlights the divine value placed on service, particularly those tasks that might be considered menial or behind-the-scenes. This meticulous record-keeping serves as an enduring testament to God's unwavering faithfulness in remembering His covenant people and orchestrating their miraculous return, ensuring that the contributions of all are acknowledged and preserved in the sacred narrative of salvation history.
REFLECTION AND APPLICATION
The seemingly mundane list of names in Ezra 2:56 offers profound and practical lessons for contemporary believers. It serves as a powerful reminder that our value in God's kingdom is not determined by the prominence or visibility of our roles, but rather by our faithful and obedient participation in His ongoing work. Just as God meticulously recorded the names of Jaalah, Darkon, and Giddel, He sees and remembers every act of service, every hidden sacrifice, and every quiet contribution we make to His church and His overarching purposes. This verse challenges us to embrace our unique and divinely appointed place within the body of Christ, understanding that every gift and every effort, no matter how small or seemingly unseen, is absolutely vital for the collective flourishing and mission of the spiritual community. It cultivates a spirit of humility, dedication, and contentment, knowing that our service is ultimately not for human recognition but for divine approval and the glory of God.
Questions for Reflection
FAQ
Who were the children of Jaalah, Darkon, and Giddel, and why are their names listed in Ezra?
Answer: The children of Jaalah, Darkon, and Giddel were family groups among the "Nethinim" (or Nethenim), a class of temple servants who returned from Babylonian exile to Judah. Their names are meticulously listed in Ezra 2 as part of a comprehensive census of all the individuals and families who made the arduous journey back to Jerusalem under the leadership of Zerubbabel and Jeshua. This detailed record was crucial for re-establishing the community's identity, validating land claims, and assigning ancestral roles in the rebuilt Temple. Their inclusion, even though they were not prominent leaders or priests, underscores the meticulousness of the record-keeping and highlights the vital role played by all segments of the community, including those performing essential, often manual, labor for the sanctuary, as further detailed in Ezra 2:58 - The Nethinim and Servants of Solomon.
CHRIST-CENTERED FULFILLMENT
Ezra 2:56, with its meticulous listing of seemingly ordinary names, finds profound Christ-centered fulfillment in the New Covenant. The precise record of those returning to rebuild the earthly temple in Jerusalem powerfully foreshadows Christ's own meticulous gathering of His people to build His spiritual temple, the Church. Just as Jaalah, Darkon, and Giddel were known and valued by God for their humble yet essential service in the old covenant temple, so too does Christ personally know and value every single member of His body, regardless of their perceived prominence or specific role. He is the ultimate High Priest, fulfilling and superseding all temple service, and through His redemptive work, every believer becomes a "living stone" in a spiritual house, a holy priesthood offering spiritual sacrifices acceptable to God (1 Peter 2:5 - Living Stones in a Spiritual House). The return from physical exile and the rebuilding of the physical temple point to the far greater spiritual restoration accomplished by Christ, who gathers His scattered sheep, brings them out of the exile of sin, and builds them into a new community where every name is eternally written in the Lamb's Book of Life (Revelation 21:27 - Book of Life). In Christ, the value of every individual is not based on their earthly lineage or the visibility of their service, but on their redemption through His precious blood, ensuring that no one who belongs to Him is ever forgotten, for He knows His own and His own know Him intimately (John 10:14 - Jesus the Good Shepherd).