5 Then my God put it into my heart to assemble the nobles and the officials and the people to be enrolled by genealogy. And I found the book of the genealogy of those who came up at the first, and I found written in it:
6 These were the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried into exile. They returned to Jerusalem and Judah, each to his town. 7 They came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah.
The number of the men of the people of Israel: 8 the sons of Parosh, 2,172. 9 The sons of Shephatiah, 372. 10 The sons of Arah, 652. 11 The sons of Pahath-moab, namely the sons of Jeshua and Joab, 2,818. 12 The sons of Elam, 1,254. 13 The sons of Zattu, 845. 14 The sons of Zaccai, 760. 15 The sons of Binnui, 648. 16 The sons of Bebai, 628. 17 The sons of Azgad, 2,322. 18 The sons of Adonikam, 667. 19 The sons of Bigvai, 2,067. 20 The sons of Adin, 655. 21 The sons of Ater, namely of Hezekiah, 98. 22 The sons of Hashum, 328. 23 The sons of Bezai, 324. 24 The sons of Hariph, 112. 25 The sons of Gibeon, 95. 26 The men of Bethlehem and Netophah, 188. 27 The men of Anathoth, 128. 28 The men of Beth-azmaveth, 42. 29 The men of Kiriath-jearim, Chephirah, and Beeroth, 743. 30 The men of Ramah and Geba, 621. 31 The men of Michmas, 122. 32 The men of Bethel and Ai, 123. 33 The men of the other Nebo, 52. 34 The sons of the other Elam, 1,254. 35 The sons of Harim, 320. 36 The sons of Jericho, 345. 37 The sons of Lod, Hadid, and Ono, 721. 38 The sons of Senaah, 3,930.
39 The priests: the sons of Jedaiah, namely the house of Jeshua, 973. 40 The sons of Immer, 1,052. 41 The sons of Pashhur, 1,247. 42 The sons of Harim, 1,017.
43 The Levites: the sons of Jeshua, namely of Kadmiel of the sons of Hodevah, 74. 44 The singers: the sons of Asaph, 148. 45 The gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, 138.
46 The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, 47 the sons of Keros, the sons of Sia, the sons of Padon, 48 the sons of Lebana, the sons of Hagaba, the sons of Shalmai, 49 the sons of Hanan, the sons of Giddel, the sons of Gahar, 50 the sons of Reaiah, the sons of Rezin, the sons of Nekoda, 51 the sons of Gazzam, the sons of Uzza, the sons of Paseah, 52 the sons of Besai, the sons of Meunim, the sons of Nephushesim, 53 the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, 54 the sons of Bazlith, the sons of Mehida, the sons of Harsha, 55 the sons of Barkos, the sons of Sisera, the sons of Temah, 56 the sons of Neziah, the sons of Hatipha.
57 The sons of Solomon’s servants: the sons of Sotai, the sons of Sophereth, the sons of Perida, 58 the sons of Jaala, the sons of Darkon, the sons of Giddel, 59 the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, the sons of Amon.
60 All the temple servants and the sons of Solomon’s servants were 392.
61 The following were those who came up from Tel-melah, Tel-harsha, Cherub, Addon, and Immer, but they could not prove their fathers’ houses nor their descent, whether they belonged to Israel: 62 the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, 642. 63 Also, of the priests: the sons of Hobaiah, the sons of Hakkoz, the sons of Barzillai (who had taken a wife of the daughters of Barzillai the Gileadite and was called by their name). 64 These sought their registration among those enrolled in the genealogies, but it was not found there, so they were excluded from the priesthood as unclean. 65 The governor told them that they were not to partake of the most holy food until a priest with Urim and Thummim should arise.
66 The whole assembly together was 42,360, 67 besides their male and female servants, of whom there were 7,337. And they had 245 singers, male and female. 68 Their horses were 736, their mules 245,1 69 their camels 435, and their donkeys 6,720.
70 Now some of the heads of fathers’ houses gave to the work. The governor gave to the treasury 1,000 darics2 of gold, 50 basins, 30 priests’ garments and 500 minas3 of silver.4 71 And some of the heads of fathers’ houses gave into the treasury of the work 20,000 darics of gold and 2,200 minas of silver. 72 And what the rest of the people gave was 20,000 darics of gold, 2,000 minas of silver, and 67 priests’ garments.
73 So the priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all Israel, lived in their towns.
Section Overview
This chapter provides an example of one way that repetition works in biblical narrative. The list encountered initially in Ezra 2 (Ezra 2:1–70) is now repeated in Nehemiah 7:5–73a, where it closes the second major section of Ezra-Nehemiah (Ezra 2:1–Neh. 7:73a).144 That large section recounts three major movements of people and the three vital tasks associated with each movement: temple (Ezra 3:1–6:22), Torah (Ezra 7:1–10:44), and wall (Neh. 1:1–7:73a).145 The list in Nehemiah not only inventories names and numbers of leaders, lay persons, and temple personnel but identifies them as those who returned “at the first” (Neh. 7:5). Likely this does not refer to a solitary initial return in 538 BC but represents a composite of the entire chronological period narrated in Ezra 1–6. When treating the two lists, commentators reasonably refer readers to prior comments on Ezra 2:1–70. While that practice continues here for particulars, numerous general questions remain. Beyond marking the start and finish of a major section, how should we view these lists in their particular literary and historical contexts? What type of text is this? What may be said about its origin? What are some other differences between the lists? At this point in Ezra-Nehemiah, how does the list function as the story advances?
The location and presentation of a work of art shapes its interpretation. So it is with the individual contexts of Ezra 2 and Nehemiah 7. While these chapters unify Ezra-Nehemiah structurally, the varied literary and historical contexts in which each resides stimulate further considerations. The first appearance of the list in Ezra 2, which opens the second major section of Ezra-Nehemiah, sits historically in the transitional period that looks back to exile and forward to temple completion (538–516 BC). This occurred approximately fifty-seven years prior to the ministries of Ezra and Nehemiah. The community described in the first appearance of the list, propelled by divine and royal proclamations, represents a second exodus community: it is the Lord’s remnant as a new beginning, the newly planted seed fulfilling his promises of renewal likened to the restoration of Eden (Jer. 24:5–7; 31:27–28; Ezek. 36:35). Those represented in this list gather as “one man” (Ezra 3:1), heeding the prophetic imperative and rebuilding the temple (Ezra 6:14–15).
The list in Nehemiah 7, though an identical “painting,” hangs in a different literary and historical gallery. On the one hand, it represents the conclusion to the second major section of Ezra-Nehemiah. The initial list in Ezra represented the community that had first returned to build the altar and temple under Zerubbabel. Nearly one hundred years later, the wall is completed under governor Nehemiah (Neh. 6:15; 7:1), after which the list is repeated. However, in Nehemiah the list does more than conclude. It represents the solidarity of purpose and the unity of the people in Nehemiah’s day with those from the past. Along with this, it keeps the focus on the people who are needed to repopulate Jerusalem now that the city has been secured by a wall (7:4, 73; 11:1–2).146 Finally, it provides a transition to a new beginning, preparing for what follows. Earlier in Ezra, the “one man” represented a community gathered to build the altar. Now in Nehemiah, they again gather as “one man” (8:1), this time not to build a physical structure but to commence a full-orbed covenant renewal (7:73b–10:39).
Section Outline
II.E. List of Exiles Repeated (7:5–73a)
1. Nehemiah Moved to Enroll by Genealogy (7:5)
2. The People of the Province Who Came Up out of the Captivity (7:6–7a)
3. The Number of the Men of the People of Israel (7:7b–38)
4. The Temple Personnel (7:39–60)
5. Those Who Could Not Prove Their Descent (7:61–65)
6. Summary Statements (7:66–73a)
Excursus on Ezra 2//Nehemiah 7 Genealogy
Manifold studies in the history of interpretation reach no consensus regarding whether Ezra 2 or Nehemiah 7 represents the original list or location.149 Attention to detailed variations between the lists goes beyond the purposes of this commentary, but the differences may be generally grouped along a spectrum from minor to more significant.
On the one end, minor differences between the lists include the presence or absence of linguistic elements such as prepositions, conjunctions, and definite articles. Infrequently, verbal forms vary slightly between the two (Ezra 2:2; Neh. 7:7).
To move along our spectrum: the names listed express relative consistency with limited disparity. Many times names match exactly in spelling and order of location. At other times the spelling of names differs slightly or the order differs by a shift in position (cf. Ezra 2:16–20 and Neh. 7:21–25). More substantive deviation occurs when: (1) a name is present in one list (e.g., Magbish in Ezra 2:30; Nahamani in Neh. 7:7) but absent in the opposing list’s parallel verse; or (2) a name in one list differs dramatically in another (e.g., “Jorah” at Ezra 2:18 reads “Hariph” at Neh. 7:24).
This leads to the more apparent similarities and differences in the numbers within the two lists. For example, the numbers given in Ezra 2:2b–35 and Nehemiah 7:7b–38 that describe the “men of the people” match at fifteen places. Some numbers differ by a single figure (i.e., plus or minus 1) whether in the ones-, tens-, hundreds-, or thousands-digit place.150 Scribal misreading is the most likely explanation.151 On the other hand, the names and numbers for the priests are identical in each list (cf. Ezra 2:36–39; Neh. 7:39–42), as are the combined numbers of temple servants and sons of Solomon’s servants (cf. Ezra 2:58; Neh. 7:60). Significantly, the final summary number of the full assembly is 42,360 in each (Ezra 2:64; Neh. 7:66).152
Finally, the chapter conclusions at both Ezra 2:68–69 and Nehemiah 7:70–72 evidence the most notable variations. This makes sense, as each list was adapted to fit its distinctive context. While both Ezra 2:68 and Nehemiah 7:70, 71 begin “some of the heads of the fathers” (AT), they immediately diverge. In Ezra, where the focus is on the return and the temple, the new historical and literary moment is marked by the addition, “when they came to the house of the Lord that is in Jerusalem” (2:68). The mention of voluntary offerings for the house of God follows. On the other hand, rather than this explicit focus on return and temple, the contextual emphasis in Nehemiah is more generic, stating only that the leaders gave “to the work” (7:70) and “into the treasury of the work” (7:71). Likewise, Nehemiah’s list also details the contribution of the governor “to the treasury” (7:70), a notice unparalleled in Ezra (2:69).
Response
The response following Ezra 2 centered on God’s faithfulness in keeping his promises to the redeemed community, on the role of the individual in the context of the community, and on the community as a worshiping people in a rebuilt temple. Although these points apply also to the repeated list in Nehemiah 7, the varied context and other themes in the latter promote new considerations. So, how does the list in Nehemiah 7 advance the story in its context?
At this point, the people might be tempted to believe that the work is done and to celebrate the completion of the wall, believing that the conclusion of that structure is the highpoint, the top of the mountain. We rightly celebrate such climactic moments, but we must not mistake success for the finish and as an opportunity to rest indefinitely. Mountain climbers and cyclists know all too well the “false summit.” What appears from below as the peak, when reached, reveals itself only to be another stage in a long climb. So it is for the people in Nehemiah’s day. Much good work has been accomplished, and yet so much more remains to be done—otherwise the dedication of 12:27–13:3 would take place at this point. Fortunately, they recognize that, along with the repopulation of Jerusalem (ch. 11), they still need a deeper restoration under the Law of Moses, full repentance, and covenant renewal (chs. 8–10). While God’s people rightly rejoice in a job well done, lethargy lurks if they believe their mission to be completed.
Instead, whatever God accomplishes in us or through us must, in due time, propel further kingdom service. This means that while the people of God have returned to the land, those written in the genealogy must willingly sacrifice to repopulate the city of God with true worshipers (11:1–2). So it is that this moment in Ezra-Nehemiah functions as an archetype. This genealogy represents the true Israel, those authentic members of the family of Abraham (Neh. 7:61). As members of the body of Christ, we are included in that people, children of Abraham (Rom. 4:11–12) and those who have been circumcised of heart (Rom. 2:28–29). As such we ask ourselves how we must resist the danger of lethargy, working and praying in our historical moment to populate the city of God further with true worshipers of him.
Ultimately, those of every nation graced with salvation in Christ look forward to inhabiting that city whose builder is God (Heb. 11:10, 16; 12:22). But it is even more remarkable than this. As the first list leads to temple and the second list to repopulation of Jerusalem, so the “one who conquers” is both pillar in the temple of God and inhabitant in the new Jerusalem (Rev. 3:12). With this in mind, we must not see God’s work in and through us as an end in itself. We do not exist or work to “please ourselves” but “with one voice glorify the God and Father of our Lord Jesus Christ” through our mutual love (Rom. 15:1, 6) and through serving the Lord in our various callings until he returns (1 Cor. 15:58; 2 Cor. 9:8; Eph. 4:28; Col. 3:23; 1 Thess. 4:11).