TRV
Translation
King James Version
Of the sons of Pahathmoab; Elihoenai the son of Zerahiah, and with him two hundred males.
Complete Jewish Bible
of the descendants of Pachat-Mo'av: Ely'ho'einai the son of Z'rachyah, and with him 200 males;
Berean Standard Bible
from the descendants of Pahath-Moab, Eliehoenai son of Zerahiah, and with him 200 men;
American Standard Version
Of the sons of Pahath-moab, Eliehoenai the son of Zerahiah; and with him two hundred males.
World English Bible Messianic
Of the sons of Pahathmoab, Eliehoenai the son of Zerahiah; and with him two hundred males.
Geneva Bible (1599)
Of the sonnes of Pahath Moab, Elihoenai, the sonne of Zerahiah, and with him two hundreth males.
Young's Literal Translation
From the sons of Pahath-Moab: Elihoenai son of Zerahiah, and with him two hundred who are males.
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In the KJVVerse 12,206 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 8:4 precisely identifies Elihoenai, a leader from the prominent family of Pahathmoab, as one of the significant family heads participating in the second major return of Jewish exiles from Babylon to Jerusalem. This verse, by detailing the two hundred males accompanying Elihoenai, underscores the vital contribution of specific lineages and the collective effort of individuals and families in the post-exilic restoration, highlighting the meticulous nature of the return and the importance of communal identity in re-establishing the Jewish community in Judah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezra 8:1-14, including verse 4, is Cataloging or List-making. Ezra meticulously lists the family heads and the specific number of males accompanying them, creating a detailed inventory of the returning exiles. This technique serves several crucial purposes: it provides historical validation, emphasizing the authenticity and divine orchestration of the return; it underscores the profound importance of Genealogy and lineage in establishing identity and continuity for the post-exilic community; and it highlights the collective nature of the undertaking, where each individual and family, regardless of their size, contributed to the grand narrative of restoration. The Repetition of the formula "Of the sons of [family name]; [leader's name]... and with him [number] males" reinforces the systematic and organized nature of the return, imbuing these seemingly mundane details with profound theological significance as a testament to God's faithfulness in gathering and preserving His scattered people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 8:4, though appearing as a simple genealogical entry, is rich with theological significance, speaking volumes about God's meticulous care for His covenant people, even in their dispersion. The preservation of specific lineages, the divine orchestration of their return, and the careful accounting of each contributing family demonstrate God's unwavering commitment to His promises of restoration and the re-establishment of His people in their land. This verse underscores the importance of every individual and family in God's grand redemptive plan, showing that even seemingly small or specific contributions are vital to the larger work of spiritual and national renewal. It reflects a profound theology of divine providence, where God works through human agents and their specific identities to bring about His sovereign purposes, affirming that no detail of His people's journey is overlooked.
REFLECTION AND APPLICATION
Ezra 8:4 invites us to consider the profound significance of our individual contributions within the larger tapestry of God's ongoing work. Just as Elihoenai and his 200 men were indispensable to the physical return and rebuilding of Jerusalem, so too is every believer's unique gifting, calling, and participation vital to the ongoing work of God's kingdom today. This verse reminds us that God sees and values the "details" – our names, our families, our specific callings, and the unique ways we contribute to His purposes. It challenges us to embrace our identity in Christ, recognizing that we are part of a spiritual lineage far greater than any earthly one, called to participate actively and faithfully in His redemptive mission. Our faithfulness in seemingly small or ordinary tasks contributes to God's extraordinary purposes, demonstrating that divine providence works powerfully through the willing hands and hearts of His people, building His kingdom one faithful act at a time.
Questions for Reflection
FAQ
Why are these detailed genealogical lists so important in Ezra?
Answer: These detailed genealogical lists are critically important for several reasons. First, they establish the legitimacy and identity of the returning exiles as the true descendants of Abraham, Isaac, and Jacob, confirming their right to the land and their place in God's covenant. Second, they were essential for re-establishing the temple service, as only those of verified priestly or Levitical lineage could serve in specific roles. Third, they were crucial for land inheritance and social order, ensuring that families could reclaim their ancestral properties and maintain the tribal boundaries. Finally, from a theological perspective, these lists demonstrate God's faithfulness in preserving a remnant of His people, fulfilling His promises to bring them back to the land and rebuild their nation, showing His meticulous care for the details of His redemptive plan and the continuity of His covenant with Israel (Ezra 2:59-63).
CHRIST-CENTERED FULFILLMENT
Ezra 8:4, with its focus on lineage, the return of a scattered people, and their gathering under specific leadership for restoration, finds its ultimate and profound fulfillment in Jesus Christ. While earthly genealogies were vital for establishing identity and the right to the land in the Old Testament, Christ establishes a new, spiritual lineage through faith, transcending all ethnic or tribal boundaries (Galatians 3:28). He is the true "Elihoenai," the one whose "eyes are on God," perfectly embodying complete reliance on the Father and leading His people in the ultimate return from spiritual exile to God's presence. Just as Elihoenai gathered 200 males for a physical journey back to Jerusalem, Christ gathers a vast spiritual multitude – His Church – from every nation, tribe, people, and language, bringing them into a new covenant community (Revelation 7:9-10). He is the ultimate leader who brings about the true and lasting restoration, not merely to a physical land, but to eternal fellowship with God, fulfilling the deepest longings for belonging, purpose, and spiritual renewal that the returning exiles sought. His atoning sacrifice on the cross makes this spiritual return possible, ushering in a new era where identity is found not in earthly descent but in being "in Christ," a new creation (2 Corinthians 5:17), and where the "two hundred males" represent the countless souls He draws to Himself for the building of His eternal kingdom (John 12:32).