The Bible Says
Ezra 8:1-14 Meaning

Ezra 8:1-14 begins with a genealogical section by stating, Now these are the heads of their fathers’ households and the genealogical enrollment of those who went up with me from Babylon in the reign of King Artaxerxes (v. 1). This indicates the importance of documenting each family returning to Jerusalem during the rule of King Artaxerxes (465-424 BC). Babylon, where they resided, was once the capital city of the Babylonian Empire, located in the region of modern-day Iraq. By calling attention to these households, Ezra shows how God preserved the people even while they lived in exile, ensuring they remained the covenant community ready to serve the Lord in the land of their forefathers.

The emphasis on returning families also highlights a fulfillment of promises given through the prophets, who foretold the return of exiles to restore worship in Jerusalem (Jeremiah 29:14). Each detachment of returning families played a role in rebuilding and reestablishing proper service in the temple, displaying the ongoing faithfulness of God’s plan across the pages of Scripture.

Ezra continues, of the sons of Phinehas: Gershom; of the sons of Ithamar: Daniel; of the sons of David: Hattush (v. 2). Phinehas was the grandson of Aaron, who served centuries earlier alongside Moses during the Exodus (about 15th century BC), and Ithamar was another son of Aaron. Their mention shows the priestly lineage being preserved through the generations. David, who reigned over Israel approximately from 1010 to 970 BC, is here represented by his descendant, Hattush, thus symbolizing the continuity of the royal line.

The presence of these varied lines-from Phinehas to David-forms a tapestry of Israel’s heritage. It underscores that God’s people, from priestly lines to kingly lines, can share a common destiny as they assemble to rebuild and worship in Jerusalem.

The text proceeds by naming, of the sons of Shecaniah who was of the sons of Parosh, Zechariah and with him 150 males who were in the genealogical list (v. 3). Shecaniah and Parosh represented families from the tribe of Judah, though specific tribal allotments varied after the exile. The mention of 150 men here indicates a sizable group, emphasizing that the return was a collective effort fueled by communal dedication.

The genealogical record of these men offers clarity, ensuring no confusion about who rightly belonged to the covenant people. It also mirrors God’s pattern of detail: not one household that truly belonged was overlooked or forgotten.

Next we read, of the sons of Pahath-moab, Eliehoenai the son of Zerahiah and 200 males with him (v. 4). Pahath-moab’s lineage stretches back to one of the families that initially returned to Judah under Zerubbabel (see Ezra 2:6). Now, additional relatives join the pilgrimage. The name Eliehoenai, meaning “my eyes look to God,” further suggests hope and trust placed in their covenant Lord.

This group of 200 men affirms how families grew or reorganized over years in exile. They now rally together, a testament that life in a foreign land did not erase their identity nor their yearning to worship the Lord in Jerusalem.

Continuing, Ezra details, of the sons of Zattu, Shecaniah the son of Jahaziel and 300 males with him (v. 5). Zattu was another family included among the early exiles who returned (see Ezra 2:8). The mention of an additional Shecaniah here (distinct from the one in verse 3) points to multiple individuals bearing the same name, a common occurrence that could cause confusion if not for Ezra’s attentiveness to genealogical precision.

With 300 males in this group, one can again see that the returning exiles were more than a handful, and a representative selection of the people of Israel. God’s chosen ones continued to hold onto their heritage through careful preservation of ancestral lines. Many Jews who were in Babylon chose to stay there and would eventually develop into a large community. 

The text identifies another family: and of the sons of Adin, Ebed the son of Jonathan and 50 males with him (v. 6). Though smaller in comparison to other family counts, the presence of 50 males still marks a notable contingent. Adin’s line was likewise referenced in the earlier wave of returning exiles (Ezra 2:15).

While fewer in number, these men no doubt contributed to the collective calling of rebuilding the temple system and strengthening Jerusalem. Each group took part in the larger community, underscoring unity as they shared a common goal under the guiding hand of the Lord.

Going further, and of the sons of Elam, Jeshaiah the son of Athaliah and 70 males with him (v. 7). Elam was also listed among the families in previous genealogical records (Ezra 2:7). Here, Jeshaiah leads them, reminding us that leadership roles were sometimes passed down through recognized and trustworthy heads of families.

This group’s presence illustrates that God’s people were not scattered without leadership. These recognized family heads represented spiritual and practical leadership, essential for the journey and for maintaining order during the transition back to the land.

The enrollment continues, and of the sons of Shephatiah, Zebadiah the son of Michael and 80 males with him (v. 8). Shephatiah’s lineage highlights another kinship network that remained faithful to their identity. Zebadiah, his name meaning “gift of the Lord,” emphasized a posture of gratitude among returning families.

Each numerical detail reveals God’s thorough care in preserving His people, ensuring that every group had guidance, structure, and resources to make the long journey from Babylon to Jerusalem. Their identity stayed intact despite foreign influences.

Next, Ezra mentions, of the sons of Joab, Obadiah the son of Jehiel and 218 males with him (v. 9). Joab’s family line suggests a connection to the tribe of Judah or perhaps to other branches of Israel. Obadiah, meaning “servant of Yahweh,” leads an impressive number of 218 males.

These larger family groupings signify God’s blessing upon them, even in captivity. Though living in Babylon, they multiplied, a reminder that God often brings about growth and new beginnings while His people await the fulfillment of His promises.

Another grouping is described: and of the sons of Shelomith, the son of Josiphiah and 160 males with him (v. 10). Shelomith’s name has ties to the Hebrew word "shalom" which means peace or wholeness. Having 160 males in the family again contributes to the impression that these tribes remained robust and well-organized.

Their combined efforts and unity fortified the expedition. God’s hand sustained distinct groups, allowing them to remain cohesive families even while outside of the land originally promised to Abraham, Isaac, and Jacob.

Ezra continues meticulously, and of the sons of Bebai, Zechariah the son of Bebai and 28 males with him (v. 11). Bebai’s family is also listed in earlier records, illustrating continuity between the first wave of returnees and subsequent waves. Though this group is relatively smaller, they are no less important, illustrating God’s regard for each family branch.

The presence of Zechariah, whose name means “the Lord remembers,” reminds readers that God never forgets His promises. Whether the group numbers 28 or 300, the Lord sees each individual’s journey back to serve Him.

Continuing Ezra details, and of the sons of Azgad, Johanan the son of Hakkatan and 110 males with him (v. 12). Azgad’s line previously participated in the first return journey as well (see Ezra 2:12). Now, Johanan (“the Lord is gracious”) leads another sizable group, reflecting a generational continuity of trust in the Lord’s faithfulness.

The cooperative nature of various family groups traveling together demonstrates how the community, built on shared faith, overcame personal and geographical barriers to accomplish God’s purposes. Each recognized the need to assemble again in Judah.

Approaching the end of this list, Ezra writes, and of the sons of Adonikam, the last ones, these being their names: Eliphelet, Jeiel and Shemaiah, and 60 males with them (v. 13). Adonikam, mentioned also in Ezra 2:13, had several sons who led additional contingents at different times. The naming of Eliphelet, Jeiel, and Shemaiah spotlights individuals who rose to prominence to guide their families during this pivotal return.

This notation speaks to God’s grace as He extends opportunities for participation in His work. Even when some families did not or could not return in earlier stages, the door for faithful obedience remained open for later groups, preserving their identity in the process.

Our passage concludes with, and of the sons of Bigvai, Uthai and Zabbud, and 70 males with them (v. 14). Bigvai is also seen in an earlier list of returning exiles (Ezra 2:14). Now, an additional 70 men come under the leadership of Uthai and Zabbud. Their willingness to leave Babylon and return to the land of promise underscores the enduring devotion many exiles maintained toward God.

As the final recorded family in this section, these men spotlight the comprehensive scope of God’s gathering of His people. From the largest clan to the most modest group, all found a place in the returned remnant, united in purpose to honor the Lord.