Ezra 2 4

Ezra 2:4 kjv

The children of Shephatiah, three hundred seventy and two.

Ezra 2:4 nkjv

the people of Shephatiah, three hundred and seventy-two;

Ezra 2:4 niv

of Shephatiah ? 372

Ezra 2:4 esv

The sons of Shephatiah, 372.

Ezra 2:4 nlt

The family of Shephatiah ? 372

Ezra 2 verses

Ezra 2 4 Meaning

Ezra 2:4 continues the meticulous catalog of the Israelites and their families who returned from Babylonian exile to Jerusalem and Judah. This verse specifically lists "the children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, and the children of Ami." It signifies their lineage and collective identity, which was crucial for establishing their legitimate place, heritage, and claims within the newly re-forming post-exilic community of Judah. This emphasis on family lines underscored their continuity with Abraham's covenant people and their rights concerning land and temple service.

Ezra 2 4 Context

Ezra chapter 2 provides a register of those who returned from Babylonian exile with Zerubbabel and Jeshua, under the decree of King Cyrus of Persia (Ezr 1). This list details not only prominent leaders, priests, and Levites but also "the people of the province," encompassing common Israelite families, including temple servants (Nethinim) and descendants of Solomon's servants. The list, paralleled in Nehemiah 7, serves as a crucial demographic and administrative record. It affirms the legitimate identity of those establishing the new community in Judah, emphasizing their genealogical connection to pre-exilic Israel. This re-establishment of the people through known lineage was vital for re-occupying their ancestral lands, reorganizing the civil and religious structures, and re-identifying who constituted "Israel" in the post-exilic period, ensuring purity of descent, especially for the priesthood.

Ezra 2 4 Word analysis

• the children of (בְּנֵי bənēy): Literally "sons of" or "descendants of." This phrase appears repeatedly throughout Ezra 2. Its significance lies in highlighting the foundational importance of lineage and family identity in ancient Israel. Unlike many contemporary Near Eastern cultures where individual achievement might supersede ancestry, Israel's covenant identity, land rights, and roles (especially for priests) were intrinsically tied to one's descent. It underscored continuity with the patriarchal promises and the tribal divisions of the land.

• Shephatiah (שְׁפַטְיָה šəfaṭyāh): A Hebrew name meaning "Yahweh has judged" or "Yahweh has vindicated." This name appears in various contexts in the Old Testament, denoting different individuals, but here refers to a family head. The theological resonance within the name reflects the understanding of God's sovereign hand in justice and deliverance, perhaps especially poignant for those returning from judgment (exile).

• Hattil (חַטִּיל ḥaṭṭîl): The meaning of this Hebrew name is uncertain; it may relate to "trembling" or "wavering," though this is not definitive. Its primary significance is its inclusion as one of the family units counted among the legitimate returnees, emphasizing the breadth of families from different backgrounds returning to rebuild.

• Pochereth of Zebaim (פֹּכֶרֶת צְבָיִם pōḵereṯ ṣəḇāyim):

  • Pochereth (פֹּכֶרֶת pōḵereṯ): Derived from a root meaning "to ensnare" or "to bind," potentially suggesting a profession related to hunting or trapping.
  • Zebaim (צְבָיִם ṣəḇāyim): Plural of tsebı̂y (gazelle) or potentially ṣāḇûaʿ (hyena). This compound name might identify a family by its geographical origin, an occupation (e.g., "trappers of gazelles"), or even a cultic association, though the latter is less certain. This specific identification (rather than just a personal name) points to a unique identity within the list. Scholars debate if this family belonged to the "Nethinim" or "Solomon's servants" due to its specific nature, or if they were an independent family of returning Israelites who acquired this descriptive name. The list in Neh 7:59 confirms the inclusion of this group, highlighting the meticulous detail preserved.

• Ami (אָמִי ʾāmı̂y): A Hebrew name meaning "my people" or "my kinsman." In the parallel list in Neh 7:59, the name is 'Amon (אָמוֹן ʾāmôn), which means "master workman" or "nursling." This slight variation (Ami vs. Amon) is likely a minor scribal difference or an alternate form of the same name. Its inclusion signifies another distinct family unit.

• Words-group by words-group analysis:

  • "the children of Shephatiah, the children of Hattil": These consecutive "children of" phrases underline the patrilineal focus. Each family unit, no matter its size or known history, was recorded as a discrete entity descended from a male ancestor, vital for land claims and maintaining social order according to Israelite law. The pairing highlights a direct succession of enumerated family groups.
  • "the children of Pochereth of Zebaim, the children of Ami": This pairing showcases both named family units and more descriptive/place-linked designations. The unique identifier "Pochereth of Zebaim" stands out amidst the simpler single-name entries, perhaps indicating a specialized role or origins, broadening the scope of those considered rightful returnees beyond strictly named patrilines to include those identified by other means, yet still recognized as integral to the covenant community.

Ezra 2 4 Bonus section

The inclusion of specific names in these post-exilic lists, even those with uncertain meanings or variants like Ami/Amon, reveals the extreme value placed on individual and family identity in rebuilding the nation. This emphasis contrasted with the "melting pot" experience of exile, where Israelite identity was threatened. Such meticulous record-keeping was a safeguard against assimilation and a foundational document for establishing land inheritance and legal status for generations. The precise counts were likely used for logistical planning for the Temple rebuilding, indicating manpower and resources available. The literary style of repetition "the children of" creates a rhythmic and authoritative tone, akin to legal documentation. This genealogical emphasis culminates in the New Testament genealogies of Jesus, stressing divine faithfulness across generations.

Ezra 2 4 Commentary

Ezra 2:4, along with the other verses in this chapter, might appear to be a dry statistical enumeration, but its theological and historical significance is profound. These lists are a divine attestation of God's faithfulness in fulfilling His covenant promises to gather His scattered people after exile (Jeremiah 29; Isaiah 43). Each named family represents a living testament to God's preserving power and meticulous care. The careful recording of lineages served multiple practical purposes: to reclaim ancestral land, to ensure purity of the priestly and Levitical lines for Temple service, and to establish the legal and social framework of the nascent community. It affirms the principle that legitimate identity in God's people is not amorphous but rooted in verifiable connections to the covenant family, establishing a solid foundation for the Second Temple period. It subtly affirms that even amidst judgment, God remembered His people and restored them not as a generic group, but as distinct families, upholding their historical identity.