Ezra 2 59

Ezra 2:59 kjv

And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel:

Ezra 2:59 nkjv

And these were the ones who came up from Tel Melah, Tel Harsha, Cherub, Addan, and Immer; but they could not identify their father's house or their genealogy, whether they were of Israel:

Ezra 2:59 niv

The following came up from the towns of Tel Melah, Tel Harsha, Kerub, Addon and Immer, but they could not show that their families were descended from Israel:

Ezra 2:59 esv

The following were those who came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, though they could not prove their fathers' houses or their descent, whether they belonged to Israel:

Ezra 2:59 nlt

Another group returned at this time from the towns of Tel-melah, Tel-harsha, Kerub, Addan, and Immer. However, they could not prove that they or their families were descendants of Israel.

Ezra 2 verses

Ezra 2 59 Meaning

Ezra 2:59 details a specific group of returnees from Babylonian exile who came from five identified localities: Tel Melah, Tel Harsha, Cherub, Addan, and Immer. This verse highlights a critical issue concerning their status: they were unable to provide verifiable genealogical records to prove their ancestry or confirm their specific familial lineage back to Israel. This lack of clear genealogical proof meant their claim of being true Israelites by descent was unverified, posing a challenge to their integration into the post-exilic community structured around established tribal and family lines.

Ezra 2 59 Context

Ezra chapter 2 meticulously lists the precise numbers and groups of exiles who returned to Jerusalem after Cyrus's decree. This chapter is essentially a census roll, demonstrating the orderly and official nature of the return. The purpose of this meticulous record-keeping was crucial for the re-establishment of the community in their ancestral land, particularly for tribal and family land divisions, communal responsibilities, and, most critically, the qualifications for the priesthood. Verses 59-60 specifically highlight groups whose ancestry was questionable. Historically, following the seventy years of Babylonian exile, preserving pure Israelite identity was paramount. There was significant concern about assimilation and dilution of their covenant identity, particularly concerning intermarriage and those of mixed lineage. The ability to verify one's family "household" (bêṯ 'āv) and "descent" (zera') from "Israel" was essential to maintain the distinctiveness and purity of the restored community, rooted in their divinely ordained heritage and covenant relationship with God.

Ezra 2 59 Word analysis

• And these were the ones who came up: Refers to a distinct group, differentiated from previously listed categories like specific families or professional servants (Netinim). "Came up" ('āhălatû) signifies their ascent from Babylon to Jerusalem, the elevated city.
• from Tel Melah, Tel Harsha, Cherub, Addan, and Immer: These are specific Babylonian localities or camps where Israelites resided during exile. Listing them pinpoints their immediate origin, emphasizing that their identity issue wasn't their place of origin but their unverified genealogy.
  • Tel Melah: (Tel Melaḥ) lit. "Mound of Salt."
  • Tel Harsha: (Tel Ḥarshā') lit. "Mound of the Artisan" or "Mound of the Forest."
  • Cherub: (Kerūḇ) The exact identity is debated; possibly an occupational name or location.
  • Addan: ('Addān) The location's identity is uncertain; possibly variant of Addon (Neh 7:61).
  • Immer: ('Immer) Possibly named after a priestly family (cf. 1 Chr 9:12; Jer 20:1) implying a former association, but their link to it was unprovable.
• but they could not declare: (wəlō' yākəlû haggîd) Lit. "but they were not able to report/make known." The verb nāgַd (נָגַד) implies a lack of proper, official testimony or evidence. This wasn't merely a lapse in memory but an absence of formal proof required by the meticulous scribes.
• their fathers' households: (bêṯ 'ăvōtām) Refers to their patrilineal descent, the primary means of establishing tribal and family identity in Israelite society. The bêṯ 'āv (house of the father) was the fundamental unit.
• or their descent: (wəzar'ām) Lit. "and their seed" or "their offspring/lineage." This reinforces the "fathers' households" by specifying the continuity of their line. zera' is crucial in establishing genetic and covenantal connection.
• whether they were of Israel: (ʾim-miyyiśrāʾēl hēmmāh) The ultimate question regarding their identity. It refers to whether they genuinely belonged to the twelve tribes, confirming their rightful place in the covenant community. This was vital for rights to inheritance, temple participation, and social standing.

Words-group by words-group analysis:

• "from Tel Melah... Immer; but they could not declare": Juxtaposes their known place of exile with their unknown heritage. Their geographical origin was clear, but their genealogical origin was obscure, highlighting a profound disconnect between physical location and identity for the returning community. This suggests that despite being "among the exiles," their Israelite claim was unverified.
• "their fathers' households or their descent, whether they were of Israel": This phrase meticulously outlines the level of detail required for a true Israelite. It wasn't just individual identification, but documented familial linkage back generations. The climax "whether they were of Israel" demonstrates that failure at this level jeopardized their very claim to the covenant identity and its associated privileges and responsibilities.

Ezra 2 59 Bonus section

The historical practice of meticulously recording genealogies was a cornerstone of ancient Israelite society, connecting individuals directly to Abraham, Isaac, Jacob, and their specific tribes, determining land inheritance, civic rights, and religious duties. The challenges highlighted in Ezra 2:59-60 may have stemmed from lost records during the upheaval of exile, intermarriage, or individuals truly having uncertain heritage, potentially from proselytes or mixed descent who genuinely identified with Israel but lacked biological lineage proof. This strict enforcement reflects the period's commitment to returning to Mosaic Law, where purity of descent played a significant role, particularly in avoiding further divine judgment for defilement as prophesied. This genealogical gatekeeping aimed to establish a pure remnant from whom God could build His renewed covenant people, free from previous errors.

Ezra 2 59 Commentary

Ezra 2:59 underscores the deep concern for genealogical purity during the post-exilic period. For the returned community, lineage was not merely a matter of pride but the very framework of their societal and spiritual order. The rigorous documentation aimed to re-establish a "holy seed" (Ezra 9:2) committed to God's covenant. Individuals listed in this verse, while perhaps sincerely desiring to be part of the returning remnant, lacked the critical evidence to prove their claim to Israelite bloodline. This wasn't a punitive measure but a necessary act of defining boundaries for the fledgling, vulnerable community seeking to purify itself after years of foreign influence and dispersion. Without demonstrable ties to an Israelite family (bêṯ 'āv), their inclusion would have risked blurring the distinct lines that separated Israel from the nations, undermining the covenant identity foundational to their existence. This strict requirement also sets the stage for the even more stringent regulations for the priesthood (v. 61-62).