TRV
Translation
See on the biblical-era map
In the KJVVerse 12,177 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 7:3 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 7:3 meticulously continues the genealogical record of Ezra, the esteemed scribe and priest, specifically tracing three more generations in his direct paternal lineage: Amariah, Azariah, and Meraioth. This verse, an integral part of Ezra's comprehensive introduction, serves to unequivocally establish his unquestionable legitimacy and divine authority as a direct descendant of Aaron, the inaugural high priest, thereby validating his divinely appointed mission to lead a significant return of exiles from Babylon to Jerusalem and to faithfully restore the Law of God among the repatriated Jewish community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device prominently featured in Ezra 7:3, and indeed throughout the broader context of Ezra 7:1-5, is Genealogy. This is a recurrent and significant feature in biblical literature, especially in books that aim to establish national identity, covenant continuity, and legitimate leadership. The function of this particular genealogy is profoundly multifaceted: it serves as a precise historical record, a legal document unequivocally establishing Ezra's inherent right to the priesthood, and a powerful theological statement affirming God's unwavering faithfulness in preserving a chosen line. The repetitive phrase "the son of" acts as a clear form of Repetition or Anaphora, which powerfully reinforces the unbroken, direct succession of the lineage, thereby lending immense weight and undeniable credibility to Ezra's claims. This formal, almost litany-like structure underscores the solemnity, sanctity, and immense importance of the priestly office and Ezra's divinely sanctioned and crucial role.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 7:3, as an integral segment of a priestly genealogy, powerfully underscores God's meticulous providence and His unwavering commitment to His covenant promises. The preservation of a legitimate Aaronic lineage, even through the tumultuous periods of exile and return, stands as a profound testament to God's faithfulness in maintaining the divinely ordained means of worship and spiritual leadership for His people. This remarkable continuity highlights that God's sovereign plans are never thwarted by human failure or historical upheaval; rather, He works meticulously through generations to raise up individuals precisely equipped for His divine purposes. Ezra's validated lineage assures the returning community that their spiritual restoration is firmly grounded in divine order and legitimate authority, thereby fostering deep trust and willing obedience to the Law he would diligently re-establish.
REFLECTION AND APPLICATION
Ezra 7:3, though it may appear to be a dry list of names, carries profound and enduring implications for our understanding of God's intricate work in history and in the individual lives of His people. It serves as a powerful reminder that God is utterly sovereign over generations, meticulously preparing and positioning individuals for His divine purposes across the sweep of time. Just as Ezra's carefully preserved lineage unequivocally validated his calling, our own unique heritage, our specific gifts, and all our life experiences—encompassing both our triumphs and our trials—are intricately woven into God's grand design to shape and equip us for the precise roles He has ordained for us. This verse profoundly encourages us to recognize that our present circumstances are not accidental but are often the culmination of God's long-term, purposeful preparation, equipping us to faithfully serve Him in our own generation. It calls us to deeply embrace our identity in Christ, understanding that He has a unique and significant purpose for each of us, and to faithfully steward the spiritual heritage and opportunities we have graciously received.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in books like Ezra?
Answer: Genealogies in the Bible serve several crucial and multifaceted purposes, particularly in books like Ezra. Firstly, they establish legitimacy and identity. For individuals like Ezra, who held the sacred office of a priest, a direct and verifiable lineage tracing back to Aaron was absolutely essential for their authority to serve in the Temple and to administer God's holy Law. Without it, their claims to office would be fundamentally invalid, as vividly seen in the account of disqualified priests in Nehemiah 7:64. Secondly, genealogies powerfully demonstrate continuity and covenant faithfulness. They meticulously show how God faithfully preserved His chosen lines—whether the kingly line of David or the priestly line of Aaron—even through periods of profound apostasy, devastating exile, and national upheaval, thereby fulfilling His steadfast promises across countless generations (e.g., Genesis 12:1-3). Thirdly, they provide an indispensable historical framework, meticulously connecting different periods and events, and tracing the unfolding of God's grand redemptive plan, which ultimately and magnificently leads to the Messiah. Finally, they profoundly underscore the sovereignty of God, revealing His meticulous and providential hand in preparing individuals and nations for specific, predetermined roles within His majestic narrative of salvation.
CHRIST-CENTERED FULFILLMENT
While Ezra's genealogy meticulously establishes his legitimacy as a priest within the Aaronic line, it ultimately and profoundly points to the vastly superior and eternal priesthood of Jesus Christ. Ezra's lineage, like all Old Testament priestly lines, was inherently temporary, imperfect, and subject to human limitations, sin, and the inevitability of death. The Law, which Ezra diligently sought to re-establish, could not ultimately make perfect those who drew near to God, as powerfully highlighted in Hebrews 7:11. Jesus, however, perfectly fulfills the very essence of all Old Testament priesthood, not by human descent from Aaron, but by the power of an indestructible life and an eternal, divine appointment, as gloriously described in Hebrews 7:16-17. He is the ultimate High Priest, who offered Himself as the perfect, once-for-all sacrifice, thereby establishing a new and living covenant (Hebrews 9:11-14). Therefore, while Ezra's genealogy validated his earthly ministry, Christ's divine nature and eternal priesthood validate His heavenly and everlasting ministry, through which we now have direct, confident access to God (Hebrews 4:14-16). The meticulous preservation of Ezra's line, though significant, ultimately foreshadows God's even greater, perfect provision of the Lamb of God, who takes away the sin of the world and serves as our eternal, perfect mediator (John 1:29 and 1 Timothy 2:5).