TRV
Translation
King James Version
And of the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males.
Complete Jewish Bible
of the descendants of Shlomit: the son of Yosifyah, and with him 160 males;
Berean Standard Bible
from the descendants of Bani, Shelomith son of Josiphiah, and with him 160 men;
American Standard Version
And of the sons of Shelomith, the son of Josiphiah; and with him a hundred and threescore males.
World English Bible Messianic
Of the sons of Shelomith, the son of Josiphiah; and with him one hundred sixty males.
Geneva Bible (1599)
And of the sonnes of Shelomith the sonne of Iosiphiah, and with him an hundreth and threescore males.
Young's Literal Translation
And from the sons of Shelomith, the son of Josiphiah, and with him a hundred and sixty who are males.
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In the KJVVerse 12,212 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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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 8:10 is a concise yet profoundly significant verse embedded within Ezra's meticulously compiled register of families who returned from Babylonian exile to Jerusalem. It specifically identifies "the sons of Shelomith; the son of Josiphiah, and with him an hundred and threescore males," underscoring the precise and detailed accounting of the Jewish community's return, which was vital for re-establishing their identity, lineage, and the human resources necessary for the monumental task of rebuilding the nation and its spiritual life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezra 8:10, and indeed throughout Ezra 8:1-14, is Enumeration or Cataloging. This technique involves the detailed listing of names, places, or numbers, serving to emphasize completeness, order, and the significance of each item. In this context, it highlights the meticulousness of Ezra's record-keeping, reflecting the divine order and precision in the restoration process. The repetitive structure of "X, the son of Y, and with him Z males" creates a rhythmic Parallelism that reinforces the comprehensive nature of the census and the uniformity of the records. Furthermore, the mention of "males" can be seen as a form of Synecdoche, where a part (adult males) represents the whole (the family's strength, labor, and contribution to the community's future), as it was typically the men who were counted for military service, labor, and public assembly. This detailed accounting lends an air of historical authenticity and underscores the tangible human commitment behind the spiritual and national restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 8:10, though a mere entry in a list, carries profound theological weight. It testifies to God's meticulous care for His people, even in their scattered state, and His faithfulness in preserving a remnant to fulfill His covenant promises. The very act of counting and naming individuals underscores that in God's economy, every person matters and every contribution, no matter how seemingly small or administrative, is significant to His overarching plan of redemption and restoration. This verse reminds us that divine purposes are often fulfilled through human diligence and obedience, as exemplified by Ezra's careful record-keeping and the willingness of these families to return. It speaks to the importance of being "counted in" for God's work, participating actively in His kingdom endeavors, and recognizing that God's grand narrative is composed of countless individual acts of faithfulness.
REFLECTION AND APPLICATION
Ezra 8:10, a seemingly dry genealogical entry, offers rich insights for contemporary believers. It challenges us to reconsider what truly matters in God's eyes. While we often focus on grand narratives and dramatic events, this verse reminds us that God also values meticulous detail, diligent record-keeping, and the faithful participation of every individual within the community. Just as Josiphiah and his 160 males were "counted in" for the monumental task of rebuilding Jerusalem, we too are called to be actively present and contribute our unique gifts and resources to God's ongoing work in the world. This verse encourages us to embrace our place, however humble, within the larger body of Christ, recognizing that our collective presence and commitment are essential for the fulfillment of God's purposes. It prompts us to cultivate diligence, accountability, and a deep appreciation for community in our spiritual endeavors, knowing that God uses every willing heart for His glory, building His kingdom one faithful act at a time.
Questions for Reflection
FAQ
Why are these lists of names and numbers so important in Ezra?
Answer: These detailed lists serve multiple critical purposes in the book of Ezra, extending beyond mere historical record. Firstly, they establish legitimate lineage, which was crucial for maintaining tribal identities, validating claims to ancestral land, and ensuring the purity of priestly and Levitical lines for temple service, as seen in Ezra 2:61-63. Secondly, they demonstrate God's faithfulness in preserving a remnant of His people through exile and bringing them back to their homeland, fulfilling prophetic promises. Thirdly, they document the human resources—the strength, labor, and commitment—available for the monumental task of rebuilding Jerusalem and the Temple. They underline the divine order and meticulousness of the restoration process, showing that God works through organized, accountable human effort to accomplish His redemptive plans.
What does "an hundred and threescore males" mean?
Answer: This is an archaic English phrase from the King James Version. "An hundred" means 100, and "threescore" means three times twenty, or 60. Therefore, "an hundred and threescore males" means 100 + 60 = 160 males. This detail highlights the precise accounting of the returning population, emphasizing the tangible contribution of each family unit to the restoration effort and Ezra's diligent record-keeping, which was characteristic of ancient Near Eastern administrative practices.
CHRIST-CENTERED FULFILLMENT
Ezra 8:10, with its meticulous counting of a returning remnant, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The physical return from Babylonian exile, a restoration of a people to a land, foreshadows the far greater spiritual restoration and gathering of God's people through Christ. The "sons of Shelomith" (peace) point to the true and lasting peace found only in Christ, who is our peace and the Prince of Peace (Isaiah 9:6). The name Josiphiah, meaning "Yahweh adds" or "Yahweh increases," is profoundly fulfilled in Christ, through whom God adds countless souls to His kingdom, increasing His spiritual family beyond any earthly census, as He promises to build His church (Matthew 16:18). The meticulous divine record-keeping in Ezra, ensuring that every person is "counted in" for the physical rebuilding of Jerusalem, culminates in the perfect and complete redemption offered in Christ, where those redeemed by His blood are eternally registered in the Lamb's Book of Life. Just as not one of the physical returnees was overlooked, so too not one of Christ's sheep will be lost, for He holds them securely in His hand. The physical temple rebuilt by the returnees points to Christ as the true temple and the builder of His spiritual church, composed of all who are "counted in" by faith, forming a new, living sanctuary where God dwells by His Spirit (1 Peter 2:5).