Ezra 2:61

KJV

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:

KJV (with Strong's)

And of the children {H1121} of the priests {H3548}: the children {H1121} of Habaiah {H2252}, the children {H1121} of Koz {H6976}, the children {H1121} of Barzillai {H1271}; which took {H3947} a wife {H802} of the daughters {H1323} of Barzillai {H1271} the Gileadite {H1569}, and was called {H7121} after their name {H8034}:

Complete Jewish Bible

and of the descendants of the cohanim: descendants of Havayah, descendants of Hakotz, and descendants of Barzillai, who took a wife from the daughters of Barzillai the Gil'adi and was named after them.

Berean Standard Bible

And from among the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had married a daughter of Barzillai the Gileadite and was called by their name).

American Standard Version

And of the children of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.

Commentary

### SUMMARY
Ezra 2:61 details a critical genealogical challenge faced by a specific group of returning Jewish exiles claiming priestly lineage. It identifies the descendants of Habaiah, Koz, and Barzillai whose claim to the priesthood was compromised because one of their ancestors married a daughter of Barzillai the Gileadite, a prominent non-priestly figure, and subsequently adopted his name. This adoption of a non-priestly family name obscured their true heritage, casting doubt on their legitimate right to serve in the newly re-established Temple and underscoring the paramount importance of unblemished priestly genealogy in post-exilic Israel.

### CONTEXT
* **Literary Context:** Ezra 2 is a meticulously compiled census of the Jewish exiles who returned from Babylon to Judah under the leadership of Zerubbabel and Jeshua, following Cyrus's decree. This chapter serves as a foundational document for the re-establishment of the community, detailing families, numbers, and resources. Verses [2:1-60](/ezra/2-1 "Ezra 2:1-60 - The List of Returning Exiles") enumerate various groups, including laypeople, Levites, singers, gatekeepers, and Temple servants. Ezra 2:61, however, introduces a distinct category of individuals—those who claimed priestly descent but whose lineage was questionable. This verse specifically sets the stage for the immediate problem addressed in the subsequent verses ([Ezra 2:62-63](/ezra/2-62 "Ezra 2:62-63 - Exclusion from the Priesthood")), where these individuals are explicitly excluded from priestly service due to their inability to prove their genealogical purity, highlighting the strictness required for Temple ministry.
* **Historical & Cultural Context:** The period of return from Babylonian exile was a time of immense spiritual and national rebuilding for the Jewish people. After generations in a foreign land, re-establishing their identity, covenant relationship with God, and the institutions of their faith was paramount. Central to this was the Temple and its sacrificial system, which required a legitimate priesthood. According to Mosaic Law, priests had to be direct descendants of Aaron ([Exodus 28:1](/exodus/28-1 "Exodus 28:1 - Consecration of Aaron and His Sons")), and their lineage was meticulously recorded and preserved. Marrying outside of acceptable lines or adopting names that obscured one's true heritage was a serious concern, as it could compromise the ritual purity and divine authorization necessary for priestly duties. Barzillai the Gileadite, mentioned here, was a well-known, respected layman from the time of King David ([2 Samuel 17:27-29](/2_samuel/17-27 "2 Samuel 17:27-29 - Barzillai's Loyalty to David")), but he was not of priestly descent. The adoption of his name by a priestly family likely stemmed from social or economic convenience, but it created an insurmountable barrier to their sacred office.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Ezra and the broader biblical narrative. Firstly, it underscores the **Purity of the Priesthood**, emphasizing that service in the Temple was not a matter of personal desire or social standing but required an unblemished, divinely ordained lineage. This strictness reflected God's holiness and the sacredness of His worship. Secondly, the meticulous record-keeping highlights the profound importance of **Identity and Genealogy** in ancient Israel, particularly for those with specific covenantal roles. One's identity was intrinsically tied to their family and tribal heritage, a concept critical for establishing claims to land, inheritance, and sacred office. Thirdly, the scrutiny over these priestly families demonstrates the community's unwavering commitment to **Adherence to God's Law**, even after a long period of exile. This strict observance was a deliberate effort to avoid the errors and compromises that had previously led to divine judgment and exile, reflecting a renewed dedication to covenant faithfulness as they rebuilt their nation and spiritual life in Judah.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Priests (Hebrew: כֹּהֲנִים, _kohanim_):** This term refers to the hereditary class of religious functionaries descended from Aaron, set apart by God to mediate between Him and the people through sacrifices, offerings, and teaching the Law. Their lineage was paramount, as only those with verifiable Aaronic descent could perform the sacred duties in the Tabernacle and later the Temple. The concern in Ezra 2:61 highlights the absolute necessity of an unblemished and provable lineage for legitimate priestly service.
* **Barzillai (Hebrew: בַּרְזִלַּי, _Barzillay_):** Meaning "man of iron" or "iron-like," this name appears twice in the verse, referring to two distinct entities. The first "children of Barzillai" refers to a priestly family. The second "Barzillai the Gileadite" refers to a well-known, respected, but non-priestly figure from the time of David. The confusion arising from the priestly family adopting the name of the non-priestly Barzillai is the crux of the genealogical dilemma, as it obscured their true identity and claim to the priesthood.
* **"called after their name" (Hebrew: וַיִּקָּרֵא עַל־שְׁמָם, _vayyiqqare al-shemam_):** This crucial phrase indicates that the priestly family, having intermarried with the daughters of Barzillai the Gileadite, began to be identified by the name of their non-priestly father-in-law. In a culture where names were deeply significant, representing identity, lineage, and often destiny, adopting a different family name, especially one not associated with the priesthood, was a severe breach. It effectively erased or at least obscured their legitimate priestly heritage, making it impossible to verify their claim.

#### Verse Breakdown
* **"And of the children of the priests:"** This introductory phrase signals a shift in the census list to a specific category of individuals—those who belonged to priestly families. It immediately sets the context for a discussion about the qualifications and lineage of those who were to serve in the sacred office.
* **"the children of Habaiah, the children of Koz, the children of Barzillai;"** This clause names the three specific priestly families whose genealogical records were found to be problematic upon their return from exile. These families claimed priestly descent, but their records were incomplete or compromised, leading to their exclusion from Temple service.
* **"which took a wife of the daughters of Barzillai the Gileadite,"** This explains the specific reason for the genealogical impurity or confusion for the "children of Barzillai" (the priestly family). An ancestor of this priestly line married into the family of Barzillai the Gileadite, a prominent layman. While not explicitly forbidden to marry outside priestly lines (only specific restrictions applied, e.g., [Leviticus 21:7](/leviticus/21-7 "Leviticus 21:7 - Priestly Marriage Restrictions")), the issue here is compounded by the subsequent adoption of the non-priestly name.
* **"and was called after their name:"** This is the critical detail. It indicates that the priestly family, through this marriage, began to be identified by the name of their non-priestly father-in-law, Barzillai the Gileadite. This act of adopting a non-priestly name, likely for social or economic reasons, effectively obscured their true priestly lineage, making it impossible for them to prove their direct descent from Aaron and thus their right to serve in the Temple.

#### Literary Devices
Ezra 2:61 primarily employs **Enumeration** as a key literary device, characteristic of the entire chapter, which functions as a detailed census list. This meticulous listing of families and individuals underscores the theme of re-establishment and the importance of order and identity in the post-exilic community. The verse also utilizes **Juxtaposition** by presenting two distinct "Barzillai" figures—one representing a priestly lineage (albeit compromised) and the other a prominent non-priestly figure. This contrast highlights the specific genealogical dilemma at hand. Furthermore, the verse is part of a larger **Historical Narrative**, serving as a factual record of the challenges faced during the return and the rigorous standards applied to those seeking to restore Israel's religious institutions. The precise naming of families and the specific reason for their disqualification lend an air of authenticity and historical accuracy to the account.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 2:61 profoundly illustrates God's unwavering demand for purity and authenticity in worship and service, particularly within the Old Covenant priesthood. The meticulous scrutiny of genealogical records was not mere bureaucracy but a tangible expression of God's holiness and the sacredness of the Temple. The inability of these families to prove their lineage meant they were "polluted" from the priesthood, signifying their ritual unfitness to approach God on behalf of the people. This strictness underscores the principle that those who serve God must meet His divine qualifications, reflecting His character and the gravity of their calling. It teaches that compromise, even seemingly minor, concerning one's identity or adherence to divine standards, can have significant consequences for one's ability to fulfill a sacred role.

* [Nehemiah 7:64](/nehemiah/7-64 "Nehemiah 7:64 - Exclusion from the Priesthood")
* [Leviticus 21:13-15](/leviticus/21-13 "Leviticus 21:13-15 - Priestly Marriage Regulations")
* [Numbers 3:10](/numbers/3-10 "Numbers 3:10 - Aaron and His Sons Appointed to the Priesthood")

### REFLECTION AND APPLICATION
While the specific genealogical requirements for the Levitical priesthood are not directly applicable to believers today, the underlying principles of spiritual purity, clear identity, and uncompromising adherence to God's revealed will remain profoundly relevant. As believers, we are called a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), tasked with offering spiritual sacrifices and proclaiming God's excellencies. This verse serves as a powerful reminder that our spiritual identity in Christ should be clear, uncompromised, and unadulterated by worldly associations or practices that obscure our true calling. Just as the ancient priests had to prove their lineage, we are called to live authentically as children of God, reflecting our new birth and spiritual heritage. Any "adoption" of worldly names or values that contradict our identity in Christ can hinder our effectiveness in serving Him and diminish the purity of our witness. Our commitment to God's Word must be unwavering, guiding our choices and ensuring our lives align with His purposes.

#### Questions for Reflection
* **In what ways might believers today "take a name" or adopt practices that obscure their true spiritual identity in Christ?**
* **How does the emphasis on genealogical purity in Ezra 2:61 challenge me to examine the authenticity and integrity of my own faith and service?**
* **What are the "qualifications" God requires for spiritual service in the New Covenant, and how diligently am I pursuing them?**
* **How does this passage encourage me to uphold the purity and distinctiveness of the Church in a world that often seeks to blur spiritual lines?**

### FAQ
**Why was genealogical purity so critical for the priests in ancient Israel?**

Answer: Genealogical purity was critical for the priests because their office was not a matter of personal choice or merit but a divine appointment based on hereditary descent from Aaron, as mandated by God's Law ([Exodus 28:1](/exodus/28-1 "Exodus 28:1 - Consecration of Aaron and His Sons")). This strict requirement ensured the legitimacy of their service, the ritual purity necessary to approach a holy God, and the continuity of the covenantal system of worship. Without verifiable lineage, their sacrifices and mediations would be considered invalid, undermining the entire Temple cult. The meticulous record-keeping, as seen in [Ezra 2](/ezra/2 "Ezra 2 - The List of Returning Exiles") and [Nehemiah 7](/nehemiah/7 "Nehemiah 7 - The List of Returning Exiles"), underscored the profound importance of divine order and the sanctity of the priesthood for the spiritual well-being of the nation.

**Who was Barzillai the Gileadite, and why was his name significant in this context?**

Answer: Barzillai the Gileadite was a prominent and wealthy layman from the region of Gilead, known for his loyalty and support of King David during Absalom's rebellion ([2 Samuel 17:27-29](/2_samuel/17-27 "2 Samuel 17:27-29 - Barzillai's Loyalty to David")). While highly respected, he was not of priestly lineage. The significance of his name in Ezra 2:61 lies in the fact that a priestly family, through marriage, adopted his name, thereby obscuring their own Aaronic heritage. This act, likely for social or economic advantage, created an insurmountable barrier to their claim to the priesthood. It highlights that even a respected name, if it compromises one's true identity and divine calling, can lead to disqualification from sacred service.

### CHRIST-CENTERED FULFILLMENT
Ezra 2:61, with its stringent emphasis on the purity of priestly lineage, finds its ultimate fulfillment and transformation in Jesus Christ and the New Covenant. Under the Old Covenant, access to God and priestly service was limited by physical descent and ritual purity, foreshadowing the absolute holiness required to stand before God. Jesus, however, is the perfect and eternal High Priest, not according to the Levitical order, but "according to the order of Melchizedek" ([Hebrews 7:11-17](/hebrews/7-11 "Hebrews 7:11-17 - A Priest Like Melchizedek")), whose priesthood is based on an indestructible life, not a perishable genealogy. Through His once-for-all sacrifice, Christ has inaugurated a new covenant where the barrier of physical lineage is removed, and all believers are now constituted as a "royal priesthood" and a "holy nation" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")). Our spiritual identity and right to approach God are no longer based on earthly descent or human records but on being "in Christ" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")), having been cleansed by His blood and given a new spiritual lineage through faith. This passage, therefore, points us to the glorious truth that in Christ, our spiritual purity and identity are perfectly secured, allowing us to draw near to God with confidence ([Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace")).

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

2 Samuel 17:27

And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,

1 Kings 2:7

But shew kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother.

Nehemiah 7:63

And of the priests: the children of Habaiah, the children of Koz, the children of Barzillai, which took [one] of the daughters of Barzillai the Gileadite to wife, and was called after their name.

Nehemiah 7:64

These sought their register [among] those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood.

2 Samuel 19:31

¶ And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

2 Samuel 19:39

And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his own place.