Ezra 2 61

Ezra 2:61 kjv

And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name:

Ezra 2:61 nkjv

and of the sons of the priests: the sons of Habaiah, the sons of Koz, and the sons of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called by their name.

Ezra 2:61 niv

And from among the priests: The descendants of Hobaiah, Hakkoz and Barzillai (a man who had married a daughter of Barzillai the Gileadite and was called by that name).

Ezra 2:61 esv

Also, of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, and the sons of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite, and was called by their name).

Ezra 2:61 nlt

Three families of priests ? Hobaiah, Hakkoz, and Barzillai ? also returned. (This Barzillai had married a woman who was a descendant of Barzillai of Gilead, and he had taken her family name.)

Ezra 2 verses

Ezra 2 61 Meaning

Ezra 2:61 details a specific group among the returning exiles who claimed priestly descent but could not conclusively prove their lineage. This inability stemmed from the fact that certain priestly families, namely those of Habaiah, Koz, and Barzillai, had intermarried with the lay family of Barzillai the Gileadite, and adopted that prominent non-priestly name. This made their true priestly ancestry obscure and challenged their right to serve as priests. The verse highlights a critical issue of identity and legitimate qualification for sacred service after the return from Babylonian exile.

Ezra 2 61 Context

Ezra 2:61 is situated within a detailed register of those who returned from Babylonian captivity to Judah following Cyrus the Great's decree in 538 BC. The chapter lists the exact numbers and groups of people who re-established the community in Jerusalem under Zerubbabel and Jeshua. This careful enumeration underscored the re-founding of God's covenant people in their land, emphasizing order, identity, and the re-establishment of the Temple.

Verses 61-63 specifically deal with claimants to the priesthood whose genealogies were insufficient. The post-exilic community, deeply aware of their identity crisis during exile and eager to rebuild faithfully, placed immense importance on purity, legitimate lineage, and proper qualifications for religious service, especially for the priests. The priests were mediators between God and Israel, responsible for Temple rituals and teaching God's law. Therefore, their unblemished heritage and adherence to God's regulations were paramount for the legitimacy and sanctity of the entire rebuilt religious structure. The specific problem of those "called after their name" refers to individuals claiming priestly lineage who had either lost or obscured their true priestly identity through marriage into a prominent but non-priestly family, adopting that family's name over their ancestral priestly name. This posed a significant challenge to their rightful inclusion in the priestly roll and their access to the Temple service.

Ezra 2 61 Word analysis

• And of the children of the priests: (וּמִבְּנֵי הַכֹּהֲנִ֑ים - Umi'bne ha'kohanim) This phrase introduces a specific group within the general category of returning priests. The use of "And of" implies they are a subgroup, specifically highlighting those with problematic claims, distinct from the other priestly families confidently listed earlier. It immediately signals an issue regarding their qualification.
• the children of Habaiah: (בְּנֵ֥י חֳבַיָּה֙ - Bene Hovayah) The name Habaiah means "the Lord has hidden" or "the Lord has kept." The irony is palpable: despite the meaning, their true lineage became unhidden (exposed as uncertain) and therefore disqualified from serving publicly. This highlights the post-exilic community's diligence in verifying claims.
• the children of Koz: (בְּנֵי־הַקּ֛וֹץ - Bene ha'Qoq) Koz means "thorn" or "hook." Like Habaiah, this is a family name of priestly lineage. Their inclusion in this list indicates they, too, had a genealogical defect that cast doubt on their priestly status.
• the children of Barzillai, (בְּנֵי־בַרְזִלַּ֜י - Bene Barzillay) This refers to a family named "Barzillai" who claimed priestly descent. The name Barzillai means "of iron" or "my iron." It was a respectable lay name (as elaborated below). This is the key family in this verse.
• which took a wife of the daughters of Barzillai the Gileadite, (אֲשֶׁ֣ר לָקַ֗ח מִבְּנוֹת֮ בַּרְזִלַּ֣י הַגִּלְעָדִי֒ - asher laqach mibbnot Barzillay ha'Gil'adi) This clause clarifies why their priestly lineage was questioned. The problem wasn't merely having the same surname, but that a priestly descendant had married into the family of the prominent, but non-priestly, Barzillai the Gileadite. "Took a wife" (laqach) here implies marriage, and by doing so, intermixing lineages in a way that obscured their original priestly root. The added identifier "the Gileadite" explicitly refers to the well-known and respected layman Barzillai from King David's time (2 Sam 17, 19), clarifying that this was not a priestly clan. This intermarriage blurred the distinct lines of tribal and family identity critical for post-exilic Judah.
• and was called after their name: (וַיִּקָּרֵ֥א עַל־שְׁמָֽם׃ - vayiqqare al shmam) This is the direct result and the ultimate reason for disqualification. It implies not just bearing the name but adopting it, perhaps formally, prioritizing the secular association over their sacred one. Their true priestly identity was overshadowed or abandoned by their affiliation with the notable lay family. This act demonstrated a lack of zeal for maintaining their distinct priestly identity and, critically, made it impossible to prove their heritage based on documented lineage, a primary requirement for the priesthood according to the Law (Num 3:10, Exod 28:1). It highlights the importance of spiritual identity and not sacrificing it for worldly association or convenience.

Ezra 2 61 Bonus section

The figure of Barzillai the Gileadite (2 Sam 17:27-29; 19:31-39) provides essential context. He was a wealthy, loyal, and esteemed elderly layman who supported King David during Absalom's rebellion. David highly honored Barzillai, even offering him a place at court. For a priestly family to marry into such a renowned (though secular) family and take their name likely provided social prestige during the exile or initial return. However, in the meticulous eyes of Ezra and the returning community leaders, such an adoption of a non-priestly surname, particularly when coupled with undocumented priestly lineage, invalidated their sacred claims. This situation exemplifies the tension between secular honor/benefit and sacred purity/distinction, demonstrating the returning community's strong leaning towards preserving distinct holy identities over worldly prestige. It reveals a determined commitment to a restored Israel where the divine mandate superseded popular opinion or social advantage. This rigorous standard for the priesthood was a foundational element in shaping later Jewish identity and strict halakhic (Jewish legal) traditions.

Ezra 2 61 Commentary

Ezra 2:61 underscores the critical importance of lineage and identity for the priesthood in post-exilic Judah. The meticulous documentation and verification process for those returning aimed to re-establish the covenant community on sound biblical footing. For priests, this meant an unquestionable genealogy reaching back to Aaron, ensuring their purity and legitimate claim to serve in the newly rebuilt Temple. The cases of Habaiah, Koz, and particularly Barzillai highlight how even the intermarriage with a respected non-priestly family and the subsequent adoption of that family's name (the influential Barzillai the Gileadite) could sever one's claim to sacred service.

This was not a matter of social exclusion or elitism, but of preserving divine order and holiness in worship. The priests were consecrated, set apart for God; their lineage guaranteed their hereditary right, but also implied an obligation to maintain strict purity (Leviticus 21). When their family records—their "book of the genealogy" (Ezra 2:62)—could no longer substantiate their priestly claim, they were deemed "polluted from the priesthood." This served as a strong warning: claims to spiritual authority and access to holy service are not self-appointed or based on reputation, but on divine ordination and demonstrable faithfulness to God's established requirements. This vigilance reflects the intense concern in the post-exilic period to restore authentic Yahwistic worship, separating the holy from the common. It sets a precedent for maintaining integrity and verifiable credentials for spiritual leadership.