Ezra 2:32
the descendants of Harim, 320;
the sons of Harim
This phrase refers to the descendants of a man named Harim. In the context of the post-exilic period, the "sons of Harim" were part of the group returning from Babylonian captivity to Jerusalem and Judah. The name "Harim" itself means "dedicated" or "consecrated" in Hebrew, which may indicate a family with a history of religious or priestly service. Historically, Harim is listed among the priestly families in other parts of the Bible, such as in Nehemiah 7:35 and 1 Chronicles 24:8, suggesting a lineage that was significant in the religious life of Israel. This highlights the importance of maintaining religious and cultural identity through family lineage, especially after the disruption of the Babylonian exile.

320
This number signifies the count of individuals from the family of Harim who returned to Jerusalem. Numerically, it reflects the tangible commitment of a substantial group of people to restore their homeland and religious practices. The precision of this number underscores the meticulous record-keeping of the returning exiles, emphasizing the importance of each family and individual in the collective effort to rebuild the community. Historically, such records were crucial for re-establishing property rights, tribal affiliations, and religious duties. Spiritually, the number 320 can be seen as a testament to God's faithfulness in preserving His people through exile and bringing them back to fulfill His promises. It serves as a reminder of the collective strength found in unity and shared purpose, as well as the significance of each person's role in the larger narrative of God's redemptive plan.

Persons / Places / Events
1. The Men of Harim
This refers to a group of people who were part of the returning exiles from Babylon to Jerusalem. The name "Harim" is associated with a priestly family, indicating that these men were likely descendants of a priestly lineage.

2. The Return from Exile
This event marks the return of the Jewish people from Babylonian captivity, a significant moment in Jewish history where they were allowed to return and rebuild Jerusalem and the Temple.

3. Ezra
A scribe and priest who played a crucial role in the spiritual and physical restoration of Jerusalem. He is traditionally credited with leading the second wave of exiles back to Jerusalem.
Teaching Points
Faithfulness in Heritage
The mention of the men of Harim underscores the importance of maintaining faithfulness to one's spiritual heritage. As descendants of a priestly line, they had a responsibility to uphold the traditions and laws of their ancestors.

The Importance of Community
The listing of families and groups in Ezra 2 highlights the significance of community in the journey of faith. Each family, including the men of Harim, played a role in the collective mission of rebuilding and restoring Jerusalem.

Restoration and Renewal
The return from exile symbolizes God's faithfulness in restoring His people. It serves as a reminder that God is always at work to renew and restore those who turn back to Him.

Obedience to God's Call
The willingness of the men of Harim to return to Jerusalem reflects obedience to God's call. It challenges believers today to be attentive and responsive to God's direction in their lives.
Bible Study Questions
1. What does the inclusion of the men of Harim in the list of returning exiles tell us about the importance of family and heritage in the biblical account?

2. How does the return from exile in Ezra 2 parallel the concept of spiritual restoration in the New Testament?

3. In what ways can we, like the men of Harim, contribute to the rebuilding and strengthening of our faith communities today?

4. How does the account of the returning exiles encourage us to remain faithful to God's promises, even in times of difficulty or displacement?

5. Reflect on a time when you felt called to return to or rebuild an aspect of your spiritual life. How did you respond, and what can you learn from the example of the men of Harim?
Connections to Other Scriptures
Nehemiah 7:35
This verse also lists the descendants of Harim among those who returned, showing consistency in the records of the returning exiles.

1 Chronicles 24:8
Harim is mentioned as one of the priestly divisions, indicating the priestly heritage of the men listed in Ezra 2:32.

Ezra 10:31
This passage mentions the descendants of Harim in the context of those who had intermarried with foreign women, highlighting the challenges faced by the returning exiles in maintaining their distinct identity.
Spiritual SignificancesW. Clarkson Ezra 2:1-67
Men Forsaking the Worldly LifeJ.S. Exell Ezra 2:1-70
A Suggestive RecordWilliam Jones.Ezra 2:2-64
Religious ServiceWilliam Jones.Ezra 2:2-64
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
320, Hundred, Sons, Twenty
Dictionary of Bible Themes
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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