Ezra 7 7

Ezra 7:7 kjv

And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king.

Ezra 7:7 nkjv

Some of the children of Israel, the priests, the Levites, the singers, the gatekeepers, and the Nethinim came up to Jerusalem in the seventh year of King Artaxerxes.

Ezra 7:7 niv

Some of the Israelites, including priests, Levites, musicians, gatekeepers and temple servants, also came up to Jerusalem in the seventh year of King Artaxerxes.

Ezra 7:7 esv

And there went up also to Jerusalem, in the seventh year of Artaxerxes the king, some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servants.

Ezra 7:7 nlt

Some of the people of Israel, as well as some of the priests, Levites, singers, gatekeepers, and Temple servants, traveled up to Jerusalem with him in the seventh year of King Artaxerxes' reign.

Ezra 7 verses

Ezra 7 7 Meaning

This verse records the departure of a significant contingent of Israelites from exile in Babylon, journeying towards Jerusalem during the seventh year of King Artaxerxes' reign. It details the diverse groups who participated in this second major wave of return, including the general population ("children of Israel"), the dedicated clergy ("priests," "Levites"), and specialized temple functionaries ("singers," "porters," "Nethinim"), all motivated to rebuild their spiritual and communal life in the holy city.

Ezra 7 7 Context

Ezra chapter 7 transitions the narrative from the dedication of the Second Temple (Ezra 6) to a new phase of the Judean restoration focusing on the reestablishment of Mosaic Law and religious practice. The chapter begins by introducing Ezra as a devout and skilled scribe, described as being well-versed in the Law of Moses, and upon whom the "good hand of his God was upon him" (v. 6). This verse (7:7) serves as the beginning of the journey. It signifies the commencement of Ezra's mission, explicitly detailing the varied groups who accompanied him, underscoring that this was not merely a personal journey but a significant community migration orchestrated by divine will under the patronage of the Persian King Artaxerxes I. This return follows the initial major return led by Zerubbabel decades earlier (Ezra 2).

Ezra 7 7 Word analysis

• And there went up: The Hebrew verb עָלָה (alah) means "to go up," "to ascend." This is not just a geographical ascent (Jerusalem is higher in elevation) but also implies a spiritual or liturgical ascent, akin to making a pilgrimage. It emphasizes a purposeful journey towards a central place of worship and national identity.
• some of the children of Israel: This phrase denotes a significant portion of the general Jewish population who had remained in Babylon since the exile. It highlights the continued identity as "Israel" beyond merely the tribe of Judah, encompassing a broader spiritual lineage and purpose for restoration.
• and of the priests: כֹּהֲנִים (kohanim) – The hereditary spiritual leaders responsible for offering sacrifices and officiating in temple rituals, directly descended from Aaron. Their presence was crucial for restoring proper worship.
• and the Levites: לְוִיִּם (Levi'im) – Descendants of Levi, assisting the priests in temple service, responsible for various duties including caring for the tabernacle, teaching the law, and maintaining temple functions.
• and the singers: מְשֹׁרְרִים (měšorerim) – A specific class of Levites dedicated to providing music and leading worship in the Temple. Their inclusion indicates a focus on the aesthetic and expressive aspects of worship and the complete restoration of temple functions.
• and the porters: שֹׁעֲרִים (sho'arim) – Gatekeepers of the Temple, primarily Levites, responsible for guarding the temple entrances, maintaining order, and controlling access. Their role was vital for the sanctity and security of the sacred space.
• and the Nethinim: נְתִינִים (Netinim) – From the root נתן (nathan), meaning "given." These were temple servants, likely non-Israelite in origin, who had been dedicated or "given" to serve in the sanctuary (e.g., Gibeonites, Joshua 9:27). Their return underscores the inclusive nature of the post-exilic community, fulfilling necessary menial tasks to support temple operations. Their presence demonstrates the comprehensive rebuilding efforts beyond just native Israelites.
• unto Jerusalem: The ultimate destination, the holy city, symbol of God's presence, the Davidic covenant, and the place of the rebuilt Temple. This geographical return signified a return to their spiritual roots and destiny.
• in the seventh year of Artaxerxes the king: This precise dating provides a historical anchor for the events. Artaxerxes I (Longimanus) reigned from 465-424 BC, making this year likely 458 BC. This timing emphasizes the divine orchestration working through the Persian monarchy, showcasing God's sovereignty over world leaders and empires to achieve His redemptive purposes.

Word-groups Analysis:

• "children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinim": This comprehensive list emphasizes the diverse and complete nature of the returning community. It signifies that the restoration involved not just the general populace but specific, ordained, and dedicated roles essential for the re-establishment of the temple worship system and a functional, self-governing religious society. Each group served a crucial, distinct function in the functioning of the re-established divine order in Jerusalem, showing a restoration aimed at fullness.
• "unto Jerusalem, in the seventh year of Artaxerxes the king": This phrase succinctly combines the ultimate destination of God's people with the specific historical timing, revealing God's precision and sovereign hand in leading His people back to the covenant land at the divinely appointed moment, leveraging even a Gentile king to accomplish His will.

Ezra 7 7 Bonus section

The various specialized groups mentioned (priests, Levites, singers, porters, Nethinim) reflect a clear intention to re-establish the precise liturgical and operational structures outlined in the Mosaic Law and the Davidic temple order. This contrasts with the earlier return under Zerubbabel, which prioritized rebuilding the physical temple structure. Ezra's contingent, in contrast, was particularly focused on reinforcing the personnel required for fully functional temple worship and upholding the Law. This return under Ezra ultimately paved the way for Nehemiah's work in rebuilding the city walls, establishing a robust, spiritually-aligned community prepared to live out God's covenant within Jerusalem.

Ezra 7 7 Commentary

Ezra 7:7 concisely records a pivotal moment in post-exilic history: the second major return of God's people to Jerusalem under the leadership of Ezra. This journey was not random; it was a divinely orchestrated movement, characterized by precision in its timing and diversity in its participants. The detailed listing of "children of Israel," "priests," "Levites," "singers," "porters," and "Nethinim" highlights God's intentional restoration of a full and functioning worship community, emphasizing that true restoration encompasses both spiritual leadership and every role, even seemingly humble ones, necessary for communal and religious life. It underscores God's commitment to gathering His dispersed people and empowering them to fulfill their sacred purpose, demonstrating His control over the course of human history, even kings' reigns, for the advancement of His covenant plan.