TRV
Translation
King James Version
And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males.
Complete Jewish Bible
of the descendants of Bevai: Z'kharyah the son of Bevai, and with him 28 males;
Berean Standard Bible
from the descendants of Bebai, Zechariah son of Bebai, and with him 28 men;
American Standard Version
And of the sons of Bebai, Zechariah the son of Bebai; and with him twenty and eight males.
World English Bible Messianic
Of the sons of Bebai, Zechariah the son of Bebai; and with him twenty-eight males.
Geneva Bible (1599)
And of the sonnes of Bebai, Zechariah the sonne of Bebai, and with him eight and twentie males.
Young's Literal Translation
And from the sons of Bebai: Zechariah son of Bebai, and with him twenty and eight who are males.
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In the KJVVerse 12,213 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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SUMMARY
Ezra 8:11 meticulously records the return of Zechariah, a descendant of the Bebai family, along with twenty-eight other males, as part of the second wave of Jewish exiles journeying from Babylon to Jerusalem under Ezra's leadership. This seemingly simple entry underscores the highly organized and divinely orchestrated nature of the post-exilic restoration, highlighting the vital role of individual families and their commitment to rebuilding the community, re-establishing Mosaic law, and restoring proper worship in Judah.
CONTEXT
Literary Context: Ezra 8:11 is embedded within a detailed genealogical list Ezra 8:1-14 enumerating the heads of families and the number of males who joined Ezra for the arduous journey from Babylon to Jerusalem. This chapter immediately follows Ezra's commission by King Artaxerxes in Ezra 7 to establish God's law and organize the community in Judah. The meticulous recording of names and numbers serves to legitimate the returning community, emphasizing their lineage and the organized, purposeful nature of this second major return, which occurred approximately 80 years after the initial return led by Zerubbabel Ezra 2. This careful enumeration underscores the importance of identity and accountability in the restoration project.
Historical & Cultural Context: The return described in Ezra 8 took place during the Persian Empire's benevolent rule, which allowed conquered peoples to return to their homelands and rebuild their temples, a policy exemplified by the Cyrus Cylinder. King Artaxerxes' decree provided Ezra with significant authority, resources, and protection for the journey. For the returning exiles, this was not merely a geographical relocation but a profound act of faith, leaving the established comforts of Babylonian life for a desolated homeland. The emphasis on "males" in the list reflects the patriarchal structure of ancient Israelite society, where men were primarily responsible for physical labor, defense, and leadership in rebuilding efforts, particularly the Temple and the city walls. Genealogy was paramount for establishing land rights, priestly service, and tribal identity in the re-emerging community.
Key Themes: This verse contributes significantly to several overarching themes within the book of Ezra and the broader post-exilic narrative. Firstly, it powerfully illustrates the theme of Restoration and Return, as God faithfully fulfills His covenant promises to bring His people back from exile, as prophesied in passages like Jeremiah 29:10. Secondly, it highlights the Individual Commitment to God's Work, demonstrating that while God orchestrates grand plans, their execution requires the willing and courageous participation of individuals and families. Zechariah and his group exemplify this dedication, choosing to embark on a challenging journey for the sake of God's kingdom. Finally, the meticulous record-keeping underscores the Importance of Genealogy and Community Identity, which was crucial for re-establishing the social, religious, and political order in Judah, ensuring the purity of the priestly lines, and maintaining the distinct identity of God's covenant people. This commitment to order and lineage is further emphasized by Ezra's own dedication to the Law, as seen in Ezra 7:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 8:11, like the broader list it belongs to, primarily employs Enumeration and Genealogy. Enumeration is evident in the precise counting of "twenty and eight males," which serves to meticulously document the participants in the return. This detailed listing provides historical credibility and emphasizes the organized nature of Ezra's expedition. Genealogy is central, as the verse explicitly names "Zechariah the son of Bebai," connecting him to a known family line. This highlights the importance of lineage in post-exilic Israel, affirming the identity and legitimacy of those returning to reclaim their heritage and rebuild the nation. Furthermore, the very name Zechariah functions as a form of Symbolism, carrying the theological message "Yahweh remembers," which powerfully encapsulates the overarching theme of divine faithfulness and remembrance that permeates the entire narrative of the return from exile.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 8:11, though a simple line in a list, profoundly illustrates God's meticulous care for His people and the necessity of human cooperation in His divine plan. The return from exile was a monumental act of divine faithfulness, yet it required the willing participation of individuals like Zechariah and the twenty-eight men with him. Their decision to leave the relative security of Babylon for the challenges of rebuilding Jerusalem demonstrates a deep trust in God's promises and a commitment to His covenant. This verse reminds us that every individual contribution, no matter how seemingly small or unheralded in the grand scheme, is vital to the unfolding of God's purposes. It speaks to the theme of divine remembrance, as Zechariah's name ("Yahweh remembers") serves as a living testament to God's enduring covenant love, even after generations of exile.
REFLECTION AND APPLICATION
Ezra 8:11 offers a powerful reminder that God's grand redemptive narrative is often advanced through the faithful, sometimes quiet, obedience of ordinary individuals. Zechariah and his twenty-eight companions were not kings or prophets, but their willingness to embark on a perilous journey was indispensable to the restoration of Judah. This teaches us that every one of us has a vital role to play in God's ongoing work in the world, regardless of how prominent or obscure that role may seem. Our commitment, our gifts, and our very presence are significant in His eyes. Just as God remembered His people and brought them back, He remembers us and invites us to participate in His kingdom. This verse challenges us to consider our own response to God's call, urging us to step out in faith, even when the path ahead is uncertain or requires personal sacrifice, trusting that our contributions, however humble, are valued and integrated into His perfect plan.
Questions for Reflection
FAQ
Why are these lists of names and numbers so detailed in books like Ezra?
Answer: The detailed lists in Ezra, including Ezra 8:11, serve several crucial purposes. First, they provide historical authenticity and legitimacy to the narrative of the return from exile. These were real people, making real journeys. Second, they underscore the importance of genealogy and lineage in ancient Israelite society, especially for establishing claims to land, confirming eligibility for priestly or Levitical service, and maintaining tribal identities after generations in exile. This was vital for re-establishing the social and religious order in Judah. Finally, these lists highlight God's meticulous care for His people and the individual commitment required for His redemptive plans to unfold. Every person counted, literally, in God's grand design for the restoration of His covenant community.
What was the significance of specifically mentioning "males" in Ezra 8:11?
Answer: The mention of "males" (Hebrew: zâkâr') in Ezra 8:11 emphasizes the practical and societal roles these individuals were expected to fulfill in the challenging post-exilic environment. In ancient Israelite culture, adult males were the primary laborers for rebuilding the physical infrastructure of Jerusalem and the Temple, the defenders against hostile neighbors, and the heads of households responsible for re-establishing community life and religious practice. Their enumeration signifies the strength, capacity for work, and leadership potential that these specific individuals brought to the arduous task of national and spiritual restoration. It highlights the active, physical contribution required for the return and rebuilding efforts.
How does this specific return with Ezra relate to other returns from exile mentioned in the Bible?
Answer: Ezra 8:11 describes a part of the second major wave of Jewish exiles returning from Babylon to Judah. The first major return occurred roughly 80 years earlier, led by Zerubbabel and Joshua the High Priest, as detailed in Ezra 1-6 and Nehemiah 7. This first group focused on rebuilding the Temple. Ezra's return, sanctioned by King Artaxerxes, had a different emphasis: to establish the Law of Moses firmly in Judah, organize the community, and ensure proper worship. A third, smaller wave of returnees would later accompany Nehemiah, focusing on rebuilding Jerusalem's walls (Nehemiah 1-2). Thus, Zechariah and his companions were part of a crucial phase in the multi-generational process of national and spiritual restoration after the Babylonian captivity.
CHRIST-CENTERED FULFILLMENT
The return from Babylonian exile, exemplified by Zechariah and his companions in Ezra 8:11, serves as a powerful Old Testament foreshadowing of the ultimate spiritual restoration found in Jesus Christ. Just as Zechariah's name, "Yahweh remembers," signified God's faithfulness to His covenant promises to bring His people back, so too does God ultimately remember humanity's plight and send His Son, Jesus, whose very name means "Yahweh saves" (Matthew 1:21). The physical return to Jerusalem and the rebuilding of the Temple point to Christ as the true and ultimate Temple, the place where God fully dwells among His people (John 2:19-21). The arduous journey undertaken by the exiles, leaving behind comfort for a desolate homeland, mirrors the spiritual journey of repentance and faith, where believers leave the bondage of sin to enter into the freedom and new life offered by Christ. Furthermore, the meticulous accounting of individuals like Zechariah in Ezra's list prefigures the new covenant community, the Church, where every believer is known by God and called to participate actively in building up the spiritual house of God, with Christ as the chief cornerstone (Ephesians 2:19-22). The restoration through Ezra was partial and temporary, but the restoration accomplished by Christ through His sacrifice and resurrection is complete, eternal, and establishes a new and better covenant (Hebrews 8:6) that brings true spiritual return and dwelling with God.