Ezra 2:1 Study Bible: Now these are the children of the province, who went up out of 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 city;

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Now these are the people of the province who came up from the captivity of the exiles carried away to Babylon by Nebuchadnezzar its king. They returned to Jerusalem and Judah, each to his own town,

Study Bible

Now these are the people of the province
This phrase refers to the Jewish exiles who were living in the Persian province of Yehud, which was part of the larger satrapy of Eber-Nari. The term "province" indicates the administrative division under Persian rule, highlighting the shift from Babylonian to Persian control after Cyrus the Great conquered Babylon in 539 BC. This return marks the beginning of the post-exilic period, a significant era in Jewish history.

who came up from the captivity of the exiles
The phrase "came up" is often used in the Bible to describe the journey to Jerusalem, which is geographically elevated. The "captivity of the exiles" refers to the Babylonian Exile, a pivotal event in Jewish history when many Israelites were forcibly taken to Babylon following the conquest of Jerusalem in 586 BC. This return fulfills the prophecy of Jeremiah 29:10, where God promises to bring His people back after seventy years of exile.

carried away to Babylon by Nebuchadnezzar its king
Nebuchadnezzar II was the Babylonian king responsible for the destruction of Jerusalem and the subsequent exile of the Jewish people. This historical context is crucial, as it sets the stage for the fulfillment of God's promise to restore His people. The exile was a period of significant theological reflection and transformation for the Israelites, as seen in the writings of prophets like Ezekiel and Daniel.

They returned to Jerusalem and Judah
The return to Jerusalem and Judah signifies the physical and spiritual restoration of the Jewish people. Jerusalem, the city of David, holds deep religious significance as the location of the Temple, the center of Jewish worship. This return is seen as a fulfillment of God's covenant promises, as articulated in passages like Isaiah 44:28, where Cyrus is named as the shepherd who will decree the rebuilding of Jerusalem.

each to his own town
This phrase emphasizes the restoration of the tribal and familial inheritances that were disrupted by the exile. The returnees were reestablishing their ancestral homes, which is significant for maintaining the identity and continuity of the Israelite tribes. This restoration is a type of the ultimate restoration promised in the Messianic age, where Jesus Christ, the true King, will gather His people and restore them to their spiritual inheritance.

Persons / Places / Events

1. The People of the Province
Refers to the Israelites who were exiled to Babylon and are now returning to their homeland. This group is significant as they represent the remnant of Israel, chosen to restore the nation.

2. Captivity of the Exiles
This event marks the period when the Israelites were taken captive by Nebuchadnezzar, king of Babylon, as a consequence of their disobedience to God.

3. Nebuchadnezzar, King of Babylon
The Babylonian king responsible for the destruction of Jerusalem and the temple, and for taking the Israelites into exile.

4. Babylon
The place of exile where the Israelites were held for approximately 70 years. It symbolizes a place of judgment and purification for the people of God.

5. Jerusalem and Judah
The homeland to which the exiles are returning. Jerusalem is the spiritual and political center of Israel, and Judah represents the southern kingdom of the divided Israelite nation.

Teaching Points

God's Sovereignty in History
The return from exile demonstrates God's control over nations and history. Despite the Israelites' disobedience, God orchestrates their return, fulfilling His promises.

Restoration and Hope
The return to Jerusalem symbolizes hope and restoration. God is faithful to restore His people, even after periods of judgment and discipline.

Identity and Purpose
The returning exiles are reminded of their identity as God's chosen people and their purpose to rebuild and restore the worship of Yahweh in Jerusalem.

Obedience and Repentance
The exile and return highlight the importance of obedience to God and the need for repentance. The Israelites' return is a second chance to live according to God's laws.

Bible Study Questions

1. What does the return of the exiles teach us about God's faithfulness to His promises?

2. How can the experience of the Israelites in exile and their return to Jerusalem inspire us in times of personal or communal restoration?

3. In what ways does the account of the exiles' return challenge us to consider our own identity and purpose as followers of Christ?

4. How does understanding the historical context of the Babylonian captivity enhance our reading of other prophetic books like Jeremiah and Isaiah?

5. What lessons can we learn from the Israelites' journey from disobedience to restoration that can be applied to our spiritual walk today?

Connections to Other Scriptures

2 Kings 24-25
These chapters provide the historical background of the Babylonian captivity, detailing the fall of Jerusalem and the deportation of the Israelites.

Jeremiah 29:10-14
Jeremiah's prophecy about the return from exile after 70 years, emphasizing God's faithfulness and plans for restoration.

Isaiah 44:28-45:1
Prophecies concerning Cyrus, the Persian king who would decree the return of the exiles and the rebuilding of Jerusalem.

Sermons

Emancipation		Ezra 2:1-2
Going Up Out of Captivity	William Jones.	Ezra 2:1-2
The Restoration of Israel	J.A. Macdonald	Ezra 2:1, 2
Spiritual Significances	W. Clarkson	Ezra 2:1-67
Men Forsaking the Worldly Life	J.S. Exell	Ezra 2:1-70

People

Akkub, Ami, Asaph, Asnah, Ater, Baanah, Bakbuk, Barkos, Barzillai, Bazluth, Besai, Bigvai, Bilshan, Darkon, Delaiah, Gahar, Gazzam, Giddel, Habaiah, Hagab, Hagabah, Hakkoz, Hakupha, Hanan, Harhur, Harsha, Hasupha, Hatipha, Hatita, Hattil, Hezekiah, Hodaviah, Immer, Israelites, Jaalah, Jedaiah, Jeshua, Joab, Jorah, Kadmiel, Keros, Koz, Lebanah, Mehida, Mehunim, Meunim, Mizpar, Mordecai, Nebuchadnezzar, Nehemiah, Nekoda, Nephusim, Neziah, Padon, Pahathmoab, Parosh, Paseah, Pashur, Peruda, Phaseah, Pochereth, Reaiah, Reelaiah, Rehum, Rezin, Seraiah, Shallum, Shalmai, Shephatiah, Shobai, Siaha, Sisera, Solomon, Sophereth, Sotai, Tabbaoth, Talmon, Thamah, Tobiah, Tobijah, Uzza, Zaccai, Zattu, Zerubbabel, Ziha

Places

Ai, Anathoth, Azmaveth, Babylon, Babylonia, Beeroth, Bethel, Bethlehem, Cherub, Geba, Hadid, Immer, Jericho, Jerusalem, Kiriath-arim, Lod, Michmas, Nebo, Netophah, Ono, Ramah, Tel-harsha, Tel-melah

Topics

Babylon, Babylonia, Captive, Captives, Captivity, Carried, Divisions, Exiles, Jerusalem, Judah, Kingdom, Nebuchadnezzar, Nebuchadnez'zar, Prisoners, Province, Removal, Removed, Returned, Sons, Town, Turn

Dictionary of Bible Themes

Ezra 2:1

7540 Judaism

Ezra 2:1-2

     4215   Babylon
     5590   travel
     7145   remnant

Ezra 2:1-65

5249 census

Ezra 2:1-67

7230 genealogies

Library

Altar and Temple
'And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. 3. And they set the altar upon his bases; for fear was upon them because of the people of those …
Alexander Maclaren—Expositions of Holy Scripture

The Apocalypse.
On the Lit. and life of John, see §§ 40 and 41 (this vol.); on the authorship of the Apoc. and the time of composition, § 37 (this vol.); § 41 (this vol.); and § 84 (this vol.) 1. Modern Critical, works of German and French scholars on the Apocalypse: Lücke (Voltständige Einleitung, etc., 2d ed., 1852; 1,074 pages of introductory matter, critical and historical; compare with it the review of Bleek in the "Studien and Kritiken" for 1854 and 1855); DeWette Com., 1848, …
Philip Schaff—History of the Christian Church, Volume I

Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known

The Historical Books.
1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to unfold its practiced working, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of God's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the …
E. P. Barrows—Companion to the Bible

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then …
John Edgar McFadyen—Introduction to the Old Testament

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