Ezra 2 1

Ezra 2:1 kjv

Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;

Ezra 2:1 nkjv

Now these are the people of the province who came back from the captivity, of those who had been carried away, whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his own city.

Ezra 2:1 niv

Now these are the people of the province who came up from the captivity of the exiles, whom Nebuchadnezzar king of Babylon had taken captive to Babylon (they returned to Jerusalem and Judah, each to their own town,

Ezra 2:1 esv

Now 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 captive to Babylonia. They returned to Jerusalem and Judah, each to his own town.

Ezra 2:1 nlt

Here is the list of the Jewish exiles of the provinces who returned from their captivity. King Nebuchadnezzar had deported them to Babylon, but now they returned to Jerusalem and the other towns in Judah where they originally lived.

Ezra 2 verses

Ezra 2 1 Meaning

This verse initiates a detailed census, identifying those among the Israelite exiles who ascended from their captivity in Babylon, where King Nebuchadnezzar had forcibly settled them, and who were now returning to Jerusalem and the territory of Judah, each establishing themselves in their ancestral towns. It sets the historical stage for the reconstruction efforts that follow, marking a significant reversal of fortune for God's people and the fulfillment of divine promise.

Ezra 2 1 Context

Ezra 2:1 functions as the critical opening to a meticulous register of the first wave of Jewish exiles returning from Babylon. Following Cyrus the Great's decree in Ezra chapter 1, which allowed and even encouraged the Jews to return to their homeland and rebuild the Temple, this verse specifically identifies who participated in this historic exodus. It immediately places the list within the framework of their recent captivity under Nebuchadnezzar and their divinely enabled journey back to Jerusalem and Judah. This historical moment, around 538 BC, marks the beginning of the post-exilic period and the crucial initial steps toward the Second Temple era. The comprehensive listing was vital for establishing legitimate lineage for land claims, priestly and Levitical service, and for reconstituting the covenant community in their ancestral land.

Ezra 2 1 Word analysis

(ul)

• Now these (אֵ֣לֶּה, 'elleh): This is a typical Hebrew demonstrative pronoun, serving as a formal and immediate introduction to the list that follows, directing attention to the specific individuals being identified.
• are the people of the province (בְּנֵי֙ הַמְּדִינָ֔ה, benê hamməḏînāh): Literally "sons of the province." "Sons of" is a common Hebrew idiom meaning "members of" or "those belonging to." "Province" (מְדִינָה, medinah) is an Aramaic loanword, reflecting the administrative reality under the Persian Empire where Judah ("Yehud") was no longer a sovereign kingdom but an imperial administrative unit. This designation subtly underscores their recent political subjugation.
• who came up (הָעוֹלִ֔ים, hā‘ōlîm): A participle, literally "the ones ascending." This verb often signifies movement to Jerusalem, which is geographically higher than surrounding areas. More profoundly, it carries spiritual overtones of pilgrimage and a journey of profound religious significance, often associated with a spiritual uplifting or an act of worship.
• out of the captivity (מִשְּׁבִי֩ הַגּוֹלָ֨ה, miššəḇî haggôlāh): A double emphasis on their former state. "Captivity" (שְׁבִי, shəḇî) refers to their condition as prisoners. "Exile" (גּוֹלָה, gôlāh) refers to the event of their forced displacement and the exiled community itself. This thoroughly describes their background as a dispossessed and suffering people.
• of those who had been carried away (אֲשֶׁ֣ר הֶגְלָ֔ה, ’ăšer heḡlāh): This phrase further clarifies the origin of their status. The verb "carried away" (from galah) implies forced removal, underscoring the lack of choice in their initial displacement.
• whom Nebuchadnezzar the king of Babylon had carried away to Babylon (נְבוּכַדְנֶצַּ֖ר מֶֽלֶךְ־בָּבֶ֑ל הֶגְלָהּ֙ בָּבֶלָ֔ה, Nəḇūḵaḏneṣṣar melek-Bāḇel heglāh Bāḇelāh): This specifically names the infamous instrument of their national catastrophe. Nebuchadnezzar symbolizes the oppressive power that subjugated them, while Babylon represents the place of their judgment and humiliation. The repetition of "carried away" and "Babylon" vividly recalls the historical trauma.
• and who returned (שָׁבוּ֙, šāḇū): This powerful verb, "they returned," marks the turning point. It is the direct opposite of being "carried away" and signifies the fulfillment of prophetic promises. It implies not just a physical movement but a reversal of their fortune, often implying divine intervention enabling the journey.
• to Jerusalem and Judah (לִירוּשָׁלַ֖ם וִֽיהוּדָ֑ה, Lîrūšālayim wîhûḏāh): These are the two primary destinations. Jerusalem is the holy city, the spiritual and cultic heart, destined for the rebuilt Temple. Judah is the ancestral tribal territory, representing the restoration of their national identity and homeland.
• everyone to his own city (אִ֣ישׁ לְעִיר֔וֹ, ’îš lə‘îrô): This phrase emphasizes an orderly, established return, where individuals resettled specific ancestral or designated places. It speaks to the re-establishment of family structures, land tenure, and social order according to traditional Israelite custom and Mosaic law regarding inheritance, vital for a stable community.

(ul)

• "people of the province who came up out of the captivity": This phrase succinctly identifies the specific historical and theological context of the returnees. They are distinct, no longer a free nation but a recognized 'province,' demonstrating God's sovereign hand in moving people even under foreign authority, and their purposeful ascent out of the bondage of exile.
• "whom Nebuchadnezzar the king of Babylon had carried away to Babylon": This specific mention serves as a sharp contrast, juxtaposing the agent of Israel's downfall (Nebuchadnezzar, representing human might and pride) with the subsequent divine enabling of their return. It establishes the depth of their suffering and the miraculous nature of their release.
• "and who returned to Jerusalem and Judah, everyone to his own city": This phrase details the glorious outcome of their return: not merely an escape, but a divinely ordained re-entry into their rightful land and the meticulous re-establishment of the community within their inherited cities. This orderly settlement underlines the re-establishment of the covenant community, demonstrating God's faithfulness in restoring the promises concerning their land.

Ezra 2 1 Bonus section

(ul)

• The meticulous detailing of the list in Ezra 2 is not just a dry historical record, but a theological statement on the importance of lineage, tribal identity, and maintaining the distinctness of the covenant people after generations in exile. This emphasis resonates with Israel's identity throughout its history, from Jacob's sons to the establishment of the tribes, vital for their continued existence and eventually, the line of the Messiah.
• The book of Ezra uses terms like "captivity" and "exile" repeatedly to stress the dire circumstances from which God delivered His people, elevating the return to the status of a new Exodus, albeit one facilitated by a Gentile king (Cyrus) rather than directly by miraculous intervention like Moses' time. This underscores God's ability to work through earthly powers to fulfill His purposes.
• The very act of "coming up" to Jerusalem symbolizes the heart and purpose of the returned community—their commitment to the worship of the Lord in His holy city, indicating a renewed focus on covenant obligations.

Ezra 2 1 Commentary

Ezra 2:1 is a critical pivot in the post-exilic narrative, moving from the decree permitting return to the actual implementation of that return. It foregrounds the census that follows, validating the identity and legitimacy of the people rebuilding the Temple and community. The verse highlights God's perfect control over history: though Nebuchadnezzar (representing Gentile power) initiated the exile, God is ultimately behind the return. The return "to Jerusalem and Judah" and "everyone to his own city" signifies a meticulous, divinely ordered re-establishment, far from a chaotic dispersion. This record reinforces the purity of the returning community, crucial for their covenant standing and ensuring proper temple service and land allocation. It demonstrates God's enduring commitment to His people, even through judgment, leading them back to their spiritual and physical home.