TRV
Translation
See also
See on the biblical-era map
In the KJVVerse 12,176 of 31,102
Study This Verse
Commentary on Ezra 7 verses 1–10
1 ¶ Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah,
2 The son of Shallum, the son of Zadok, the son of Ahitub,
3 The son of Amariah, the son of Azariah, the son of Meraioth,
4 The son of Zerahiah, the son of Uzzi, the son of Bukki,
5 The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest:
6 This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given: and the king granted him all his request, according to the hand of the LORD his God upon him.
7 And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.
8 And he came to Jerusalem in the fifth month, which was in the seventh year of the king.
9 For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him.
10 For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.
Here is, I. Ezra's pedigree. He was one of the sons of Aaron, a priest. Him God chose to be an instrument of good to Israel, that he might put honour upon the priesthood, the glory of which had been much eclipsed by the captivity. He is said to be the son of Seraiah, that Seraiah, as is supposed, whom the king of Babylon put to death when he sacked Jerusalem, Kg2 25:18, Kg2 25:21. If we take the shortest computation, it was seventy-five years since Seraiah died; many reckon it much longer, and, because they suppose Ezra called out in the prime of his time to public service, do therefore think that Seraiah was not his immediate parent, but his grandfather or great-grandfather, but that he was the first eminent person that occurred in his genealogy upwards, which is carried up here as high as Aaron, yet leaving out many for brevity-sake, which may be supplied from Ch1 6:4, etc. He was a younger brother, or his father was Jozadak, the father of Jeshua, so that he was not high priest, but nearly allied to the high priest.
II. His character. Though of the younger house, his personal qualifications made him very eminent. 1. He was a man of great learning, a scribe, a ready scribe, in the law of Moses, Ezr 7:6. He was very much conversant with the scriptures, especially the writings of Moses, had the words ready and was well acquainted with the sense and meaning of them. It is to be feared that learning ran low among the Jews in Babylon; but Ezra was instrumental to revive it. The Jews say that he collected and collated all the copies of the law he could find out, and published an accurate edition of it, with all the prophetical books, historical and poetical, that were given by divine inspiration, and so made up the canon of the Old Testament, with the addition of the prophecies and histories of his own time. If he was raised up of God, and qualified and inclined to do this, all generations have reason to call him blessed, and to bless God for him. God sent to the Jews prophets and scribes, Mat 23:34. Ezra went under the latter denomination. Now that prophecy was about to cease it was time to promote scripture-knowledge, pursuant to the counsel of God by the last of the prophets, Mal 4:4. Remember the law of Moses. Gospel ministers are called scribes instructed to the kingdom of heaven (Mat 13:52), New Testament scribes. It was a pity that such a worthy name as this should be worn, as it was in the degenerate ages of the Jewish church, by men who were professed enemies to Christ and his gospel (Woe unto you, scribes and Pharisees), who were learned in the letter of the law, but strangers to the spirit of it. 2. He was a man of great piety and holy zeal (Ezr 7:10): He had prepared his heart to seek the law of the Lord, etc. (1.) That which he chose for his study was the law of the Lord. The Chaldeans, among whom he was born and bred, were famed for literature, especially the study of the stars, to which, being a studious man, we may suppose that Ezra was tempted to apply himself. But he got over the temptation; the law of his God was more to him than all the writings of their magicians and astrologers, which he knew enough of with good reason to despise them. (2.) He sought the law of the Lord, that is, he made it his business to enquire into it, searched the scriptures, and sought the knowledge of God, of his mind and will, in the scriptures, which is to be found there, but not without seeking. (3.) He made conscience of doing according to it; he set it before him as his rule, formed his sentiments and temper by it, and managed himself in his whole conversation according to it. This use we must make of our knowledge of the scriptures; for happy are we if we do what we know of the will of God. (4.) He set himself to teach Israel the statutes and judgments of that law. What he knew he was willing to communicate for the good of others; for the ministration of the Spirit is given to every man to profit withal. But observe the method: he first learned and then taught, sought the law of the Lord and so laid up a good treasure, and then instructed others and laid out what he had laid up. He also first did and then taught, practised the commandments himself and then directed others in the practice of them; thus his example confirmed his doctrine. (5.) He prepared his heart to do all this, or he fixed his heart. He took pains in his studies, and thoroughly furnished himself for what he designed, and then put on resolution to proceed and persevere in them, and thus he became a ready scribe. Moses in Egypt, Ezra in Babylon, and both in captivity, were wonderfully fitted for eminent services to the church.
III. His expedition to Jerusalem for the good of his country: He went up from Babylon (Ezr 7:6), and, in four months' time, came to Jerusalem, Ezr 7:8. It was strange that such a man as he staid so long in Babylon after his brethren had gone up; but God sent him not thither till he had work for him to do there; and none went but those whose spirits God raised to go up. Some think that this Artaxerxes was the same with that Darius whose decree we had (ch. 6), and that Ezra came the very year after the temple was finished: that was the sixth year, this the seventh (v. 8), so Dr. Lightfoot. My worthy and learned friend, lately deceased, Mr. Talents, in his chronological tables, places it about fifty-seven years after the finishing of the temple; others further on. I have only to observe, 1. How kind the king was to him. He granted him all his request, whatever he desired to put him into a capacity to serve his country. 2. How kind his people were to him. When he went many more went with him, because they desired not to stay in Babylon when he had gone thence, and because they would venture to dwell in Jerusalem when he had gone thither. 3. How kind his God was to him. He obtained this favour from his king and country by the good hand of the Lord that was upon him, v. 6, 9. Note, Every creature is that to us which God makes it to be, and from him our judgment proceeds. As we must see the events that shall occur in the hand of God, so we must see the hand of God in the events that do occur, and acknowledge him with thankfulness when we have reason to call it his good hand.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
Copy as
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.
Copy as
Continue studying Ezra 7:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ezra 7:2 meticulously continues the genealogical record of Ezra, tracing his lineage through Shallum, Zadok, and Ahitub. This verse is an integral part of a larger list that establishes Ezra's impeccable priestly credentials, underscoring his legitimate authority to lead the post-exilic community in Jerusalem, particularly in the restoration of the Mosaic Law and temple worship. It highlights the divine preservation of the priestly line, even through periods of exile and national upheaval, ensuring the continuity of God's covenant institutions and the proper spiritual leadership for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezra 7:2, and indeed the entire genealogical section, is Genealogy itself, functioning as a form of Historical Documentation and Credentialing Narrative. This is not merely a list of names but a structured narrative device that serves to legitimize, establish continuity, and convey authority. The repetitive phrase "the son of" exemplifies Anaphora (repetition at the beginning of successive clauses), which emphasizes the unbroken chain of descent and the meticulous nature of the record. This repetition also creates a rhythmic quality, reinforcing the solemnity and importance of the lineage. The inclusion of specific, well-known names like Zadok acts as a form of Allusion or Intertextuality, immediately connecting Ezra to a rich and authoritative priestly heritage that would have been recognized and respected by his contemporary audience. The entire passage functions as a Credentialing Narrative, providing the necessary background to understand and accept Ezra's subsequent actions and reforms, grounding his spiritual authority in a divinely preserved lineage.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 7:2, though a mere list of names, powerfully illustrates God's meticulous providence and unwavering faithfulness in preserving His covenant people and the institutions He ordained. The unbroken priestly lineage, culminating in Ezra, demonstrates that even through the devastation of exile and the seventy-year disruption, God maintained a remnant and prepared leaders for the restoration. This continuity speaks to God's unwavering commitment to His promises, ensuring that the necessary spiritual leadership was available to guide Israel back to His Law and worship. It underscores the biblical principle that God often works through established structures and divinely appointed individuals, ensuring that His purposes are fulfilled across generations, even when human circumstances seem to contradict His plan.
REFLECTION AND APPLICATION
The seemingly dry list of names in Ezra 7:2 offers profound insights for contemporary believers. It reminds us that God's grand plans are often executed through long, patient processes, involving generations of individuals. Just as Ezra's lineage was crucial for his divinely appointed task, our own spiritual heritage—the faith passed down through generations of believers, the scriptures preserved, the church sustained through millennia—is a powerful testament to God's enduring faithfulness. This verse challenges us to consider our place in God's ongoing story, recognizing that our lives, like Ezra's, are part of a larger divine tapestry. It encourages us to value the spiritual legacy we inherit and to consider how we might contribute to passing on a faithful witness to future generations, ensuring the continuity of God's truth. We are called to embody the "righteousness" implied by names like Zadok, living lives that honor God's covenant and contribute to the spiritual health and flourishing of our communities, serving as faithful links in the chain of God's redemptive work.
Questions for Reflection
FAQ
Why is Ezra's genealogy so detailed and important in the book of Ezra?
Answer: Ezra's genealogy is crucial because, in ancient Israelite society, one's lineage determined identity, inheritance, and, most importantly for Ezra, qualification for priestly service. As a priest, Ezra needed to prove his descent from Aaron through the legitimate priestly line to perform his duties and be accepted as a spiritual leader. The detailed record, particularly his connection to the Zadokite line, established his unimpeachable authority and legitimacy to lead the post-exilic community in re-establishing the Mosaic Law and temple worship, ensuring that his reforms were seen as divinely sanctioned and not merely human initiatives. This meticulous record also powerfully demonstrates God's faithfulness in preserving the priestly line despite the seventy-year Babylonian exile, ensuring the continuity of His covenant institutions and the proper means of worship for His people. It provided the necessary credentials for his significant mission to restore spiritual order.
CHRIST-CENTERED FULFILLMENT
Ezra 7:2, with its emphasis on a pure and legitimate priestly lineage, powerfully foreshadows the ultimate High Priest, Jesus Christ, whose priesthood transcends earthly genealogies and human limitations. While Ezra's authority was derived from his descent through Zadok, a lineage established by human birth and subject to sin and death, Jesus's priesthood is "not according to a legal requirement concerning bodily descent, but by the power of an indestructible life" (Hebrews 7:16). He is a priest "after the order of Melchizedek" (Hebrews 7:17), a priesthood superior to the Levitical, because it is eternal, perfect, and unchangeable. Ezra's role was to restore the Law and temple worship, pointing to the ongoing need for a perfect mediator and a perfect sacrifice. Christ, however, is the fulfillment of all priestly functions, offering Himself as the perfect, once-for-all sacrifice for sin (Hebrews 7:27), thereby establishing a new and better covenant grounded in superior promises (Hebrews 8:6). Through His death and resurrection, Jesus, our great High Priest, grants us direct, confident access to God's throne of grace (Hebrews 4:14-16), making the elaborate genealogies and temple rituals of the Old Testament obsolete, as He is the ultimate and eternal means of reconciliation, righteousness, and communion with God.