TRV
Translation
King James Version
¶ These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.
Complete Jewish Bible
These are the heads of their fathers' clans, and this is the genealogy of those who went up with me from Bavel during the reign of Artach'shashta the king:
Berean Standard Bible
These are the family heads and genealogical records of those who returned with me from Babylon during the reign of King Artaxerxes:
American Standard Version
Now these are the heads of their fathers’houses, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king:
World English Bible Messianic
Now these are the heads of their fathers’ households, and this is the genealogy of those who went up with me from Babylon, in the reign of Artaxerxes the king:
Geneva Bible (1599)
These are now the chiefe fathers of them, and the genealogie of them that came vp with mee from Babel, in the reigne of King Artahshashte.
Young's Literal Translation
And these are heads of their fathers, and the genealogy of those going up with me, in the reign of Artaxerxes the king, from Babylon.
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In the KJVVerse 12,203 of 31,102
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Commentary on Ezra 8 verses 1–20
1 ¶ These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.
2 Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush.
3 Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males an hundred and fifty.
4 Of the sons of Pahathmoab; Elihoenai the son of Zerahiah, and with him two hundred males.
5 Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males.
6 Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males.
7 And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males.
8 And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males.
9 Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males.
10 And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males.
11 And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males.
12 And of the sons of Azgad; Johanan the son of Hakkatan, and with him an hundred and ten males.
13 And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males.
14 Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males.
15 And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
16 Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding.
17 And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.
18 And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen;
19 And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;
20 Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name.
Ezra, having received his commission from the king, beats up for volunteers, as it were, sets up an ensign to assemble the outcasts of Israel and the dispersed of Judah, Isa 11:12. "Whoever of the sons of Sion, that swell with the daughters of Babylon, is disposed to go to Jerusalem, now that the temple there is finished and the temple-service set a-going, now is their time." Now one would think that under such a leader, with such encouragements, all the Jews should at length have shaken themselves from their dust, and loosed the bands of their neck, according to that call, Isa 52:1, Isa 52:2, etc. I wonder how any of them could read that chapter and yet stay behind. But multitudes did. They loved their ease better than their religion, thought themselves well off where they were, and either believed not that Jerusalem would better their condition or durst not go thither through any difficulties. But here we are told,
I. That some offered themselves willingly to go with Ezra. The heads of the several families are here named, for their honour, and the numbers of the males that each brought in, amounting in all to 1496. Two priests are named (Ezr 8:2) and one of the sons of David; but, it should seem, they came without their families, probably intending to see how they liked Jerusalem and then either to send for their families or return to them as they saw cause. Several of their families, or clans, here named, we had before, ch. 2. Some went up from them at that time, more went up now, as God inclined their hearts; some were called into the vineyard at the third hour, others not till the eleventh, yet even those were not rejected. But here we read of the last sons of Adonikam (Ezr 8:13), which some understand to their dispraise, that they were the last that enlisted themselves under Ezra; I rather understand it to their honour, that now all the sons of that family returned and none staid behind.
II. That the Levites who went in this company were in a manner pressed into the service. Ezra appointed a general rendezvous of all his company at a certain place upon new-year's day, the first day of the first month. Ezr 7:9. Then and there he took a view of them, and mustered them, and (which was strange) found there none of the sons of Levi, Ezr 8:15. Some priests there were, but no others that were Levites. Where was the spirit of that sacred tribe? Ezra, a priest, like Moses proclaims, Who is on the Lord's side? They, unlike to Levi, shrink, and desire to abide among the sheep-folds to hear the bleatings of the flock. Synagogues we suppose they had in Babylon, in which they prayed, and preached, and kept sabbaths (and, when they could not have better, they had reason to be thankful for them); but now that the temple at Jerusalem was opened, to the service of which they were ordained, they ought to have preferred the gates of Zion before all those synagogues. It is upon record here, to their reproach; but tell it not in Gath. Ezra, when he observed that he had no Levites in his retinue, was much at a loss. He had money enough for the service of the temple, but wanted men. The king and princes had more than done their part, but the sons of Levi had not half done theirs. Eleven men, chief men, and men of understanding, he chooses out of his company, to be employed for the filling up of this lamentable vacancy; and here we are informed, 1. Of their being sent. Ezra sent them to a proper place, where there as a college of Levites, the place Casiphia, probably a street or square in Babylon allowed for that purpose - Silver Street one may call it, for ceseph signifies silver. He sent them to a proper person, to Iddo, the chief president of the college, not to urge him to come himself (we will suppose him to be old and unfit for such a remove), but to send some of the juniors, ministers for the house of our God, Ezr 8:17. The furnishing of God's house with good ministers is a good work, which will redound to the comfort and credit of all that have a hand in it. 2. Of their success. They did not return without their errand, but, though the warning was short, they brought about forty Levites to attend Ezra, Sherebiah, noted as a very intelligent man, and eighteen with him (Ezr 8:18). Hashabiah, and Jeshaiah, and twenty with them, Ezr 8:19. By this it appears that they were not averse to go, but were slothful and inattentive, and only wanted to be called upon and excited to go. What a pity it is that good men should omit a good work, merely for want of being spoken to! What a pity that they should need it, but, if they do, what a pity that they should be left without it! Of the Nethinim, the servitors of the sacred college, the species infima - the lowest order of the temple ministers, more appeared forward to go than of the Levites themselves. Of them 220, upon this hasty summons, enlisted themselves, and had the honour to be expressed by name in Ezra's muster-roll, Ezr 8:20. "Thus," says Ezra, "were we furnished with Levites, by the good hand of our God upon us." If, where ministers have been wanting, the vacancies are well supplied, let God have the glory, and his good hand be acknowledged as qualifying them for the service, inclining them to it, and then opening a door of opportunity for them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–20. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
These are therefore the chiefs of the families, etc. Until the end of the genealogy, he carefully enumerates the chiefs who went up with him from Babylon and explains their genealogy. He also endeavors to add the number of those, which reaches one thousand four hundred and forty, so that he may thus suggest that the names of those who ascend from the confusion of this world are written in the book of life of the Lamb. But also, each of the teachers, namely the chiefs of the families of God's people, receives eternal rewards to the extent of the number of souls they have brought to the Lord, according to that parable in the Gospel, where, with the good and prudent servant saying: Lord, your pound has gained ten pounds (Luke XIX), the master responds to him, saying: And you will be over ten cities; that is, you will appear more glorious in the heavenly kingdom from the lives of those whom you have taught.
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.
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SUMMARY
Ezra 8:1 serves as a foundational verse, meticulously introducing the patriarchal heads and their families who accompanied Ezra on the second significant return of Jewish exiles from Babylon to Jerusalem. This pivotal journey, occurring approximately 58 years after the initial return led by Zerubbabel, took place during the reign of Artaxerxes I, underscoring the divine orchestration of Israel's restoration through both human leadership and imperial decree, setting the stage for the detailed register that follows.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 8:1 primarily employs Register/List Introduction as its main literary device, serving as a formal heading for the detailed genealogical list that follows. This device emphasizes order, accountability, and the historical veracity of the events, assuring the reader of the meticulous nature of the record-keeping. By meticulously recording the "chief of their fathers" and their "genealogy," the text utilizes Emphasis on Lineage and Identity, underscoring the crucial importance of ancestry for the post-exilic community's self-understanding, land claims, and religious purity. The mention of "Artaxerxes the king" functions as a Historical Marker, firmly situating the narrative within a specific timeframe and highlighting the providential involvement of the Persian Empire in God's redemptive plan. The very act of creating and preserving such a list speaks to a deep cultural and theological commitment to Continuity and Heritage, ensuring that the new generation understood its connection to the covenant promises and the history of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 8:1, though seemingly a mere introductory statement, is rich with theological significance. It speaks volumes about God's unwavering faithfulness to His covenant promises, demonstrating His meticulous care in orchestrating the return of His people to their land, even through the decrees of foreign kings. The emphasis on "genealogy" and "chief of their fathers" underscores the divine valuing of order, identity, and continuity within His chosen people, ensuring that the community re-established itself according to His design. This meticulous record-keeping reflects a God who is intimately involved in the details of His people's lives, preserving their heritage and preparing them for future redemptive acts. It highlights that the restoration was not a chaotic migration but a divinely organized movement, led by recognized authorities, all pointing to God's sovereign hand guiding His people toward their destiny.
REFLECTION AND APPLICATION
Ezra 8:1 invites us to reflect on the profound importance of spiritual heritage and the meticulous way God works through human leadership to accomplish His purposes. Just as the returning exiles valued their lineage and their place in God's unfolding plan, believers today are called to understand their position within God's grand narrative of redemption, recognizing that we are part of a spiritual family with a rich history and a glorious future. This verse encourages us to appreciate the faithfulness of God across generations, acknowledging His meticulous care for every individual and group within His greater plan. It also highlights the value of orderly leadership and accountability in spiritual endeavors, reminding us that God's work is best carried out with integrity, purpose, and a clear understanding of our collective identity in Christ. Our "genealogy" as believers is not of bloodline but of faith, connecting us to Abraham and ultimately to Christ, the true "head" of our spiritual family.
Questions for Reflection
FAQ
Who was Artaxerxes the king, and what was his significance to Ezra's mission?
Answer: Artaxerxes mentioned in Ezra 8:1 is Artaxerxes I Longimanus, who reigned over the Persian Empire from 465 to 424 BC. He was the son of Xerxes I. His significance to Ezra's mission is profound because he granted Ezra the official decree and resources to return to Jerusalem, not merely as a group of exiles but as a divinely sanctioned mission to teach God's law and beautify the temple. This is detailed in Ezra 7:11-26, where the king issues a comprehensive decree empowering Ezra as a scribe skilled in the Law of Moses, providing him with gold, silver, and supplies, and exempting temple workers from taxes. Artaxerxes' decree was a crucial step in the restoration of Jewish life and worship in Jerusalem, demonstrating God's sovereign use of pagan rulers to accomplish His purposes.
Why was the "genealogy" so important for the returning exiles?
Answer: The "genealogy" was critically important for several reasons in post-exilic Israel. Firstly, it established identity and legitimacy, confirming who was truly an Israelite and a member of the covenant community, especially after generations in exile where intermarriage could obscure lineage. Secondly, it was essential for land claims, as tribal and family inheritances were tied to specific territories in Judah. Without a clear genealogical record, rightful ownership could not be established. Thirdly, and perhaps most crucially for the restored community, genealogy was vital for religious service. Only those who could prove their descent from Aaron were eligible to serve as priests, and only those from the tribe of Levi could serve as Levites. As seen in Nehemiah 7:61-65, those whose genealogical records were incomplete or missing were disqualified from priestly office. Thus, the meticulous recording of genealogy ensured the purity and proper functioning of the temple worship and the re-establishment of the theocratic order.
CHRIST-CENTERED FULFILLMENT
Ezra 8:1, with its emphasis on a divinely orchestrated return, meticulous genealogy, and the establishment of leadership, finds its ultimate and most profound fulfillment in Jesus Christ. The "genealogy" of those returning to Jerusalem foreshadows the perfect and unbroken lineage of the Messiah, whose own genealogies in Matthew 1:1-17 and Luke 3:23-38 meticulously establish His rightful claim as the Son of David and the Son of God, the true King and Priest. Just as Ezra led a physical return, Jesus inaugurates the ultimate spiritual return, calling humanity out of the exile of sin and into reconciliation with God through His atoning sacrifice. He is the true "Chief of their fathers," the head of the new covenant community, the Church, which is comprised of all who are "born again" not of physical lineage but of the Spirit (John 3:3-8). The meticulous record-keeping of Ezra's time points to God's precise and unswerving plan, culminating in the incarnation, death, and resurrection of Christ, through whom all of God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). The restoration initiated under Ezra finds its spiritual and eternal completion in the kingdom established by Christ, where all who believe are brought into God's presence as citizens of a heavenly Jerusalem, a new creation under the ultimate and perfect leader, Jesus (Hebrews 12:22-24).